{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_74172/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_74172","id":"gutenberg_74172","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/74172","summary":null,"tags":["Category: Mythology, Legends & Folklore","Folklore -- British Columbia","Haida Indians -- Folklore","Haida language -- Texts","Indians of North America -- British Columbia -- Folklore"],"text":"SMITHSONIAN INSTITUTION\n BUREAU OF AMERICAN ETHNOLOGY: W. H. HOLMES, CHIEF\n BULLETIN 29\n\n\n HAIDA TEXTS AND MYTHS\n SKIDEGATE DIALECT\n\n\n RECORDED BY\n JOHN R. SWANTON\n\n\n WASHINGTON\n GOVERNMENT PRINTING OFFICE\n 1905\n\n\n\n\n\n\n\n\nCONTENTS\n\n\n Page.\nIntroduction 5\n\nTexts with free and interlinear translations:\n\n Moldy-forehead (Skidegate dialect) 7\n \u00ce\u0142d\u012b\u2032n\u012b (Masset dialect) 15\n\nStories accompanied by texts:\n\n How Shining-heavens caused himself to be born 26\n How Master-carpenter began making a canoe to war with \n Southeast 32\n Canoe people who wear headdresses 36\n Tc\ua71d\u00ee\u00f1 q\u0101\u2032-idj\u00eet 44\n The girl who fed a raven 48\n Sounding-gambling-sticks 52\n Tc\ua71daawu\u2032nk\ua71da 58\n Story of the Food-giving-town people 70\n Story of Those-born-at-Skedans 86\n Story told to accompany bear songs 94\n Fight at the town of Da\u2032x\u0323ua 100\n War between the West Coast Haida and the Tlingit 104\n\nMyths in English:\n\n Raven traveling 110\n A-slender-one-who-was-given-away 151\n The one abandoned for eating the flipper of a hair seal 173\n Sacred-one-standing-and-moving, Stone-ribs, and Upward 190\n Supernatural-being-who-went-naked 210\n He-who-was-born-from-his-mother\u2019s-side 227\n He-who-travels-behind-us (or Qon\u0101\u2032ts) 235\n He-who-got-supernatural-power-from-his-little-finger 238\n \u0141\u1d00guadj\u00ee\u2032na, or \u0141g\u0323a\u00f1\u0101\u2032\u02bboga\u00f1a 252\n He who hunted birds in his father\u2019s village 264\n The story of him whose sister brought him food from the \n land otters 269\n How something pulled a row of eagles into the water 271\n The story about him who destroyed his nine nephews 277\n The story of one who saw an eagle town 281\n The one they abandoned because he was the first to spear \n sea lions 282\n The man who married a killer-whale woman 286\n He who was abandoned by his uncles 288\n The story of those who were abandoned at Stasqa\u2032os 290\n He who married the daughter of the devilfish chief 292\n Those who were fasting to become shamans 294\n Big-tail 296\n The story of him through whom \u0141\u1d00\u2032gua spoke 305\n Cloud-watcher 308\n Story of the shaman, G\u0323\u1d00\u2032ndox\u2019s-father 311\n Djila\u2032qons 316\n Story of the House-point families 318\n How the Seaward-sqo\u0101\u2032\u0142adas obtained the names of their \n gambling sticks 322\n How one of the Stasa\u2032os-l\u0101\u2032nas became wealthy 325\n Stories of the Pitch people 327\n How a red feather pulled up some people in the town of Gunwa 330\n How one was helped by a little wolf 333\n Gunanas\u00ee\u2032mg\u00eet 336\n Story of the two towns that stood on opposite sides of \n Nass river 341\n Slaughter-lover 348\n The woman at Nass who fled from her husband 352\n The rejected lover 354\n He who gathered food for an eagle 356\n Q\u014d\u2032\u0142k\ua71d\u0113 358\n Two children\u2019s stories 362\n A raid on the Tlingit 364\n War between the West Coast and Ninstints Haida and the \n G\u00eet\u00ee\u2032sda 371\n Raid by the Ninstints Haida on those of the West Coast 373\n Fight between the Kaigani and West Coast Haida 375\n Wars between the Stikine and Sitka Tlingit 377\n Fights between the Town-of-Tc\ua71d\u0101\u2032a\u0142-g\u00eet\u00ee\u2032ns and the \n Middle-g\u00eet\u00ee\u2032ns 380\n Fights between the Tsimshian and Haida and among the \n northern Haida 384\n War between the Eggs-of-Sk\u00ee\u2032tg\u0323ao and the Inlet-rear-town \n people 391\n Wars with the Niska and Tsimshian and conflicts between \n Haida families 393\n Fight between Those-born-at-Q\u0101\u2032gials and \n Those-born-at-Skedans 401\n War between the Pebble-town people and the Slaves 404\n War between the people of Kloo and the people of Ninstints 408\n A fight between the X\u0101\u2032gi-town people and Sand-town people 413\n Wars between the people of Ninstints and the people of \n Skidegate 415\n Wars between the peoples of Skidegate and Kloo 418\n Wars between the towns of Kloo and Kitkatla and between \n the Kloo families 425\n War between the people of Kloo and the Tsimshian 429\n War between the people of Kloo and the Bellabella 434\n War between the people of Kloo and the G\u00eet\u00ee\u2032sda 444\n\n\n\n\nILLUSTRATIONS\n\n\n Page.\nFig. 1. Diagram of bear deadfall 69\n 2. Plan of large salmon trap 188\n 3. Drying frame for fish; horizontal and vertical plans 189\n 4. Traditional device used in the capture of the w\u0101\u2032sg\u0323o 207\n 5. Diagram of marten deadfall 262\n\n\n\n\n\n\n\n\n HAIDA TEXTS AND MYTHS\n Skidegate Dialect\n\n Recorded by\n John R. Swanton\n\n\n\n\n\n\n\n\nINTRODUCTION\n\n\nThe following texts and myths were obtained on the Queen Charlotte\nislands, British Columbia, during the winter of 1900\u201301. They comprise\nall those procured at Skidegate, the more southern of the two towns on\nthese islands still regularly occupied, which is made up of people from\na number of towns that formerly existed along the eastern and western\ncoasts, whose speech differed in certain particulars from that of the\nHaida on the northern coast. Since, however, all now live at Skidegate,\ntheir language is conveniently called the Skidegate dialect. For a\nsimilar reason the language of the northern Haida is called the Masset\ndialect, although it is spoken also in three Alaskan towns\u2014Howkan,\nKlinkwan, and Kasaan. For study and comparison one text in each dialect\nhas been given with interlinear translation, and twelve others with\ntranslations on the page opposite. Although the remaining stories were\nalso obtained in Haida, English versions only are given, but they are\nkept as close to the original as possible.\n\nI have tried to handle the translations in such a way as to assist the\nphilologist without too far obscuring the meaning. Where obscure\npassages occur the notes will usually clear them up.\n\nMy interpreter was Henry Moody, who belongs to the principal family of\nSkedans, Those-born-at-Q\u0101\u2032gials, and has since become its chief.\n\nFor identifications of many of the plants and animals named in these\nstories I am indebted to Dr. C. F. Newcombe, of Victoria, British\nColumbia.\n\n\n\n\nALPHABET\n\nFor convenience in study phonetic signs have been adopted similar to\nthose employed in the publications of the Jesup North Pacific\nExpedition on the tribes of the northwest coast of America, and for a\nmore particular explanation of them the reader is referred to those\npublications. The vowels are \u0101, a, \u00e4, \u1d00, \u0113, e, \u00ea, \u012b, i, \u00ee, \u014d, o, \u016b, u,\npronounced in the continental manner. There is, however, no real\ndistinction between corresponding e and i vowels on the one hand and o\nand u vowels on the other. Apparently, two continental sounds answer to\none Haida sound that lies midway between them. Very slight u- or a-\nsounds accompanying consonants occur in the Masset dialect and in\nTlingit words, and are indicated by u and a. \u00c2 (English aw) and \u00f4 (like\no in stop) sometimes occur in songs. The consonants are the following:\n\n\n -------------------+--------+------+--------+---------+-------\n | Sonans | Surd | Fortis | Spirans | Nasal\n -------------------+--------+------+--------+---------+-------\n Velar | g\u0323 (\u02bb) | q | q\ua71d | x | ...\n Palatal | g | k | k\ua71d | x\u0323 | \u00f1\n Alveolar | d | t | t\ua71d | s | n\n Dental | dj | tc | tc\ua71d | ... | ...\n Labial | b | p | ... | ... | m\n Lateral | \u029f\u0323 | \u029f | \u029f\ua71d | \u0142 | ...\n -------------------+--------+------+--------+---------+-------\n and l, h, y, w.\n --------------------------------------------------------------\n\n\nA laryngeal catch (\u02bb) takes the place of g\u0323 in the Masset dialect: x is\nalso pronounced softer, more like h. The fortes are accompanied by a\nslight pause or explosion in utterance, and the laterals are related to\nl\u2019s, coming nearest in intonation, however, to the combinations dl and\ntl or kl; x is like German ch in ach; x\u0323 is formed farther forward; \u00f1 is\nidentical with ng in thing. The remaining sounds are similar to the\nEnglish sounds which their signs represent. Prolongation of a sound is\nindicated by \u207a. Hyphens are used to separate some compound words, but\nmore often to mark that two successive vowel sounds do not form a\ndiphthong. A pause or the omission of a vowel is indicated by an\napostrophe.\n\n\n\n\n\n\n\n\nTEXTS WITH FREE AND INTERLINEAR TRANSLATION\n\n\nMOLDY-FOREHEAD\n\n[Told by Tom Stevens, chief of Those-born-at-House-point]\n\n\nDuring a famine a child asked his mother for something to eat. Then his\nmother cut off the upper part of a dog salmon for him, and he thought\nit was not enough. He said it was too small and began to cry.\n\nAfter he had cried for a while he went out with it. He chewed it up and\nput it into a swampy place by the beach. Then the dog salmon swelled up\nthere, and there was a great quantity of it. He was sorry at having\nlost it. Then he began to cry.\n\nAfter he had cried for a while two persons came and stopped there in a\nnarrow canoe and invited him to get in. Then he got into it. After he\nhad gone along with them for a while the town came in sight, and they\nlanded in its very middle, before the chief\u2019s house, and he went up\nwith them. Then they had him sit in the rear of the house and gave him\nsome food. A person sitting in the corner of the house, who was half\nrock, [1] said to him: \u201cDo not eat that. I am half rock because I ate\nit.\u201d So he did not eat.\n\nHe went out to play with the children. One day there was such a great\nquantity of salmon eggs about that he sat down and, inside of his\nblanket, put them into his mouth. Then a child looked at him and\nshouted, \u201cMoldy-forehead is eating our excrement.\u201d\n\nThen the one who was half rock said to him: \u201cWhen you are hungry go\nover to the stream that flows by one end of the town. Then take out one\nof the salmon that come up into it. Cut it open, and, when you have\nmade a stick for it, roast it and eat up all the parts. Put its bones\ninto the fire. [2] Look about the place carefully [to see that none are\nleft out].\u201d\n\nThen he went thither and did as he was directed; and, after he came\naway, the eye of the chief\u2019s son became diseased. Then the one who was\npart rock told him to look around in the place where he had eaten\nsalmon, and when he did so he found the hard part surrounding the\nsalmon\u2019s eye with the stick stuck through it. He put it into the fire;\nand when he came back not the least thing was ailing the one whose eye\nhad been diseased. It had become well. The souls of the Salmon people\nwere what came into the creeks there.\n\nThen the person who was half rock said to him: \u201cWhen you become hungry,\ngo thither. Take care of the bones. Put all into the fire.\u201d And, when\nhe became weak from hunger, he went to it as directed, took salmon,\nmade a fire for them, and ate them there. One day the rib of some one\nbecame diseased. Then he again searched there. He found a rib. That he\nalso burned. When he returned the sick person had become well.\n\nOne day, after he had been there for some time, people came dancing on\ntheir canoes. [3] Then they landed and began to dance in a house, and\nthe one who was half rock said to him: \u201cNow go behind the town. Then\nbreak off a young hemlock bough. [4] Shove it into the corner of the\nhouse over there where they are dancing. Do not look in after it.\u201d\n\nThen he did so, and when he felt strange (curious) about it, he looked\nin. His head got stuck there. He barely could pull it away. His face\nwas half covered with eggs. He scraped them off with his fingers. And\nhe pulled out the hemlock bough. The eggs were thick on it. Then he\nwent to the end of the town and ate them at the creek.\n\nThen the Herring people started off. Some time after that the Salmon\npeople also began to move. They started off in one canoe toward the\nsurface of the earth. [5] They loaded the canoe. Some stood about with\ninjured feet and eyes bound up, wanting to go. The people refused to\nlet them. After the provisions had been put on board they hunted about\namong these, found some one, pulled him up, and threw him ashore. They\ndid not handle such carefully. One of these had hidden himself. In the\nfall many of them have sore feet and their eyes are sore. [6]\n\nThen Moldy-forehead also got in with them. After they had gone along\nfor a while they saw floating charcoal. [7] Part of them were lost\nthere. After that they also came to where foam was floating. There some\nof them were also lost.\n\nAfter they had gone along for a while from that place they came to the\nedge of the sky and, standing near it, they counted the number of times\nit descended. After it had closed five times they passed under it, and\nthe canoe was broken in halves. It was split in two. [8] Then few were\nleft, they say.\n\nAfter they had gone on for a while longer they saw what looked like\nmany stars. Those were the salmon inlets, they say. Then three, four,\nor five got off the canoe. Where the inlets were large ten got off.\nThen they came to where people stood at the mouth of the creek. After\nthey had been there for a while they stood up and the people said\n\u201c\u0112\u2032yo.\u201d [9] Then they made them ashamed, and they sat down. People kept\nsaying \u201c\u0112\u2032yo\u201d to them.\n\nWhen it was evening he saw his mother with pitch on her face [10]\nweeping. He also saw his father walking about. After they had gone\nalong for a while they said they had built a fort for them. Two went up\nto see it and said it was not quite finished. After that they went up\nagain to see it. They said it was not quite finished; but the next time\nthey went up to see it they said it was finished.\n\nThen it was fine weather, and they pulled off a pole from inside the\nedges of the canoe and shook the sky with it. At once rain began to\nfall. Those in the canoe were happy. They prepared themselves. They\nshook their insides with anger, because they were going to fight the\nfort. That [the fort] was a fish trap, they say. At once they started\nup in a crowd.\n\nHe recognized his mother and swam ashore in front of her. Then his\nmother tried to club him, and he escaped into the creek. And when he\ndid the same thing again he let his mother club him to death.\n\nAnd when his mother started to cut off his head for immediate cooking\nthe knife clicked upon something on his neck, and she looked. She\nrecognized the copper necklace her son used to have around his neck.\n[11] Then she put him upon a clean board. And his father stayed in the\nhouse [instead of going fishing]. She put him on the top of the house.\n\nAfter four nights had passed over him a slight noise began in his\nthroat. The top of his head came out. As the nights passed, he\ncontinued to come out. By and by the salmon skin was washed off him by\nthe rain, [12] and he entered the house. Then he became a shaman. They\nsang for him.\n\nThey moved away, and the next year they came to the same place to get\nsalmon. When the salmon came again and ran up a shining one was on top.\nThen he told them not to spear it, but it was the very one they tried\nto spear. By and by he made a spear for himself and speared it. When he\nhad pulled it ashore, and the salmon died, he, too, died. He did not\nknow that it was his own soul.\n\nThen they made him sit up and sat above his head. They dressed some one\nto look like him, who went round the fire while they sang. [13] They\nalso beat his drum. At the same time they sang for him. After four\nnights were passed they put him into a pool where salt and fresh water\nmingled, where he had directed that he should be placed. They laid him\nupon the plank on which he used to lie. Then they put him there (in the\npool). They also put his drum there. After this had turned around to\nthe right for a while it vanished into a deep hole in the bottom. And\nnow, when there is going to be plenty of salmon, they hear his drum\nsound in the deep place.\n\nHere the story ends.\n\n\n\nAs might have been expected, this story was a very popular one along\nthe salmon-frequented North Pacific coast, and several different\nversions of it have been already recorded. An excellent one was\nobtained by myself in English from an old Kaigani, derived from the\nTlingit, among whom it appears to have originated. This will be found\nin volume V of the Memoirs of the Jesup North Pacific Expedition, part\nI, pages 243 to 245. Apart from linguistics, the story is interesting\nfrom the point of view of Indian psychology. It was related by the\npresent chief of Those-born-at-House-point (Na-iku\u2032n qe\u2032ig\u0323awa-i), once\nthe leading family of Rose Spit and Cape Ball, on the eastern coast of\nGraham island.\n\n\n\n\n\n\n\n\nQOL-Q\ua71d\u1d00\u2032LG\u0323ODA-I\n\nMoldy-forehead\n\n[Skidegate dialect]\n\n\n Na\u00f1 g\u0323ax\u0101\u2032hao q\ua71dod\u1d00\u2032s gi\u00ean awu\u2032\u00f1 at\nA certain child this [there] was a famine when his mother of\n\n q\ua71dosigw\u0101\u2032\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao 1 sq\u0101\u2032gi qul l\u2019\nasked for something to eat And then dog salmon upper part of his\n\na\u2032og\u0323a l\u1d00 gi q\ua71deit\u029fai\u2032yag\u0323\u1d00n gi\u00ean g\u0323a l\u1d00 \u0142t\ua71d\u0113\u2032g\u1d00\u00f1\u1d00si. 2\nmother him for had cut off and in he thought it was not enough.\n\n K\ua71da\u1d00\u2032ng\u0323ad\u1d00\u00f1 l\u1d00 s\u012b\u2032usi gi\u00ean l\u2019 sg\u0323\u0101\u2032-i\u0142x\u0323id\u1d00s. 3\nIt was too small he said and he began to cry.\n\n\nL\u02bc sg\u0323\u0101\u2032-i\u0142 qa\u2032odihao l\u1d00 d\u1d00\u2032\u00f1at l\u1d00 q\u0101\u2032x\u0323u\u0142s. Gi\u00ean\nHe wept after it with he went out. And\n\n sug\u0323\u0101\u2032g\u0323odia g\u0323ei l\u1d00 4 la ab\u0101\u2032gies. Gi\u00ean wa\nswampy place on beach lay into it he put the chewed [salmon]. And it\n\ng\u0323a sqagia\u2032-i g\u0323a tc\u1d00\u2032tsg\u0323as\u029fasi gi\u00ean qo\u0101\u2032nasi. 5 Si\u2032\u0142g\u0323a l\u02bc\nin the dog salmon in swelled up and there was much. Afterward he\n\n g\u016b\u2032\u0142si. Gi\u00ea\u2032nhao l\u1d00 sg\u0323\u0101\u2032-i\u0142x\u0323ida\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. 6\nwas sorry on account of it. And then he began to cry they say.\n\n\nL\u02bc s\u016b\u2032di qa\u2032odi l\u02bc x\u0113\u2032tgu ga tc\ua71daasti\u0101\u2032\u00f1ga \u029f\u016b t\u1d00\u2032mdju gug\u0323a\u2032 7\nHe cried after him before some two companions canoe narrow in\n\n ga-is\u029f\u029f\ua71dxa\u2032s gi\u00ean la g\u0323\u1d00n \u029f\ua71d g\u0323agoy\u00ee\u2032n\u029f\u0323g\u0323as. Wai\u2032gi\u00ean g\u016b\u2032g\u0323ei l\u1d00\ncame and floated and him for they invited in. And into there he\n\n8 qa\u029f\u0323\u2032g\u0323asi. Gi\u00ean l\u1d00 d\u1d00\u2032\u00f1at \u029f\ua71d \u029fuq\u0101\u2032 qa\u2032odi lnag\u0101\u2032-i\n went. And him with they went by canoe after the town\n\nqea\u2032\u00f1gag\u0323ei\u0142si 9 gi\u00ean ya\u2032ku t\u0101\u2032dj\u00eeg\u0323a \u029f\ua71d \u00ee\u2032sg\u0323oas n\u1d00\u00f1 q\ua71d\u014d\u2032las\ncame in sight and middle very they landed the chief\n\n x\u0113\u2032tgu \u1d00 gi\u00ean \u029f\ua71da at 10 l\u1d00 qa\u2032\u00ee\u0142s. Gi\u00ean tadjx\u0323u\u0101\u2032\nin front of landed and them with he went up. And rear part of\nhouse\n\nl\u1d00 \u029f\ua71d q\ua71d\u0101\u2032otc\ua71didas gi\u00ean l\u1d00 \u029f\ua71da ga 1\nhim they had sit and him they something\n\n t\u0101\u2032dax\u0323idaiyas. Na-i ku\u2032ngida\u2032-i g\u0323a n\u1d00\u00f1 t\ua71d\u0113\u2032dj\u00ee\nhad begun to give to eat. The house the corner in a certain one half\n\n\u0142g\u0323\u0101\u2032ga q\ua71daoa\u2032wasi 2 h\u1d00n l\u02bc s\u016b\u2032udas: \u201cG\u1d00m ha\u2032osi t\u0101\u2032g\u0323\u1d00\u00f1. \u0141\u1d00\n rock sat as follows him said to: \u201cNot those eat. I\n\n ga t\u0101\u2032g\u1d00n hao d\u012b 3 t\ua71d\u0113\u2032dj\u00ee g\u00ee\u00f1\u0142g\u0323\u0101\u2032gaga.\u201d Ga\u00f1\u0101\u2032x\u1d00n g\u1d00m l\u1d00\nthings ate for this me half am rock.\u201d So not he\n\nt\u0101\u2032g\u0323\u1d00\u00f1\u1d00si. 4\nwas eating.\n\n\n \u1e36\ua71da a\u0142 l\u1d00 n\u0101\u2032\u00f1gasg\u0323ag\u1d00\u00f1\u1d00s. Gaatx\u1d00\u2032nhao\nThem (the children) with he was going down to play. One time\n\n k\ua71d\u0101\u2032wa-i q\ua71doldj\u016b\u2032\u00adg\u0323adasi 5 gi\u00ean l\u02bc q\ua71d\u0101\u2032was gi\u00ean g\u0323ol\u1d00\u2032\u00f1a\u0142a\u00f1\nsalmon eggs was a great heap and he sat and inside his blanket\n\nl\u0101\u2032g\u0323a xag\u0323\u0101\u2032tc\ua71das. Gi\u00ean 6 n\u1d00\u00f1 g\u0323\u0101\u2032xa l\u02bc q\u00eans gi\u00ean la g\u0323\u1d00\u2032nst\u1d00\n his put into his mouth. And a child him saw and him at\n\nkia\u2032ga\u00f1as: \u201cA Qolq\ua71d\u1d00\u2032lg\u0323oda-i \u012b\u029f\ua71d 7 n\u0101\u2032g\u0323\u0113 tag\u0101\u2032\u207a.\u201d 8\n shouted: \u201cThis Moldy-forehead our dung eats.\u201d\n\n\nGi\u00ean n\u1d00\u00f1 t\ua71d\u0113\u2032dj\u00ee \u0142g\u0323\u0101\u2032gas h\u1d00n l\u02bc s\u016b\u2032udas: \u201cD\u1d00\u00f1 q\ua71d\u014d\u2032da\nAnd the one part was rock as follows him said to: \u201cYou are hungry\n\ngi\u00ea\u2032n\u1d00 9 lnag\u0101\u2032-i gia\u2032ogi g\u0323\u1d00n\u029f\u0323 koa\u02bct\ua71d\u1d00\u2032md\u1d00gasi g\u0323a q\u0101\u2032-id\u1d00n. \u1e36\u016b\n when the town at end of stream flows narrow to start over. When\n\ng\u0323ei tc\u012b\u2032na 10 skug\u0323a\u2032si sg\u0323o\u0101\u2032na \u029f\u0323\u2032stagi\u0142\u00een \u029f\u0323\u016b l\u02bc q\ua71d\u0101\u2032da\u00f1 gi\u00ean la\ninto salmon come up one of bring ashore when it cut open and him\n\ng\u0323\u1d00n \u029f\u0323gwa-i 11 \u029f\u2032g\u0323o\u0142g\u0323a\u00f1 gi\u00ea\u2032n\u1d00 l\u02bc k\u00ee\u2032tsg\u00ee\u0142\u00een gi\u00ean l\u02bc \u029f\u2032gusi\nfor stick make when it roast at the fire and its parts\n\nwa\u2032\u029f\u0323ux\u1d00n \u1d00 t\u0101\u2032g\u1d00\u00f1. 12 Tc\ua71d\u0101\u2032nuwa-i g\u0323ei \u0142\u1d00 l\u02bc sk\u016b\u2032dj\u00ee\n all of them eat. The fire into you (imp.) its bones\n\n s\u012b\u2032sga\u00f1. Qo\u2032nx\u1d00n\u1d00 sila\u2032-i g\u0323ei d\u0101\u2032yi\u00f1\u1d00\u00f1.\u201d 13\nput on fire. More than do it (carefully) the place into search around.\u201d\n\n\nGi\u00ea\u2032nhao g\u0323a l\u1d00 qa\u2032-idesi gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00 wa\u2032ga\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. 14 Gi\u00ean\nAnd then to he started and as directed he did they say. And\n\nst\u1d00 l\u1d00 q\u0101\u2032\u029f\ua71dxaga-i \u029f\u0323\u016b gi\u00ean n\u1d00\u00f1 \u0113\u2032\u029f\ua71dxagidas gi\u2032tg\u0323a x\u1d00\u2032\u00f1\u0113 st\ua71d\u0113\u2032g\u0323ias.\nfrom he came when and the chief(\u2019s) son\u2019s eye became sick.\n\n15 Gi\u00ean n\u1d00\u00f1 t\ua71d\u0113\u2032dj\u00ee \u0142g\u0323\u0101\u2032gas tc\u012b\u2032na l\u1d00 t\u0101\u2032g\u1d00s sila\u2032-i g\u0323ei l\u1d00 la\n And the one part was rock salmon he ate the place into it him\n\n daiy\u0101\u2032\u00f1g\u0323axa\u0142s 16 gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00 \u00ees\u00ee\u2032si gi\u00ean tc\u012b\u2032na x\u1d00\u2032\u00f1\u0113\ntold to hunt around and so he did and salmon eye\n\ng\u0323ada\u2032oxa ga stag\u012b\u2032d\u1d00\u00f1\u1d00s 1 \u029f\u0323gwa-i g\u012bdjiga\u2032-i sila\u2032-i g\u0323a la\n around something is ring-shaped the stick shoved in the place in he\n\nq\u0113\u2032xas. Gi\u00ean l\u1d00 la \u00eesg\u0323\u0101\u2032sg\u0323as. Gi\u00ean 2 si\u0142gi\u0101\u2032\u00f1 l\u02bc q\u0101\u2032\u029f\ua71dxaga\u2032-i\nfound. And it he put into the fire. And back he came\n\n\u029f\u0323\u016b n\u1d00\u00f1 x\u1d00\u2032\u00f1\u0113 st\ua71d\u012b\u029fdj\u0101\u2032was g\u1d00m g\u012b g\u012b\u2032n\u1d00 3 x\u0323\u1d00\u2032t\u1d00sg\u0323\u1d00\u00f1\u1d00s.\nwhen an eye was very sick not to thing smallest was [matter with].\n\nL\u0101\u2032g\u0323a l\u02bcg\u0323ea\u2032lasi. Tc\u012b\u2032n\u1d00s x\u0101\u2032-id\u1d00g\u0323a-i g\u0323\u0101\u2032\u0142\u1d00nda-i hao 4 \u029f\ua71dd\u1d00g\u0323\u1d00n\n His became well. Salmon people the souls these there\n\n sk\u016b\u2032g\u0323adaiya\u00f1 w\u1d00ns\u016b\u2032ga. 5\ncame into the creeks they say.\n\n\nGi\u00ean n\u1d00\u00f1 t\ua71d\u0113\u2032dj\u00ee \u0142g\u0323\u0101\u2032gas h\u1d00n \u00ee\u2032s\u00ee\u00f1 l\u02bc s\u016b\u2032udas: \u201cD\u1d00\u00f1\nAnd one part was rock as follows also him addressed: \u201cYou\n\n q\ua71d\u014d\u2032d\u1d00\u0142s 6 k\ua71di\u00e4\u0142 \u0142\u1d00 g\u0323a q\u0101\u2032-id\u1d00\u00f1\u1d00\u00f1. Sk\u016b\u2032dji \u0142\u1d00 da\u2032-ix\u1d00n\nbecome hungry every time you to set out. Bones you carefully\n\n q\u0113\u2032i\u00f1\u1d00\u00f1. Tc\ua71d\u0101\u2032nuwa-i 7 g\u0323ei \u0142\u1d00 s\u00ee\u2032sg\u0323a\u029f\u0323g\u0323\u0101\u2032g\u1d00\u00f1\u1d00\u00f1.\u201d Gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u02bc\nlook after. The fire into you put into the fire.\u201d And so he\n\n q\ua71dotg\u0323\u0101\u2032xag\u0323\u00ee\u0142s gi\u00ean g\u0323a 8 l\u1d00 q\u0101\u2032-idesi gi\u00ean tc\u012b\u2032na-i l\u1d00\nwas made weak by hunger when to he started and the salmon he\n\n\u029f\u0323\u2032s\u029fg\u00ee\u0142si gi\u00ean g\u0323\u1d00n l\u1d00 tc\ua71d\u0101\u2032naoda\u2032si gi\u00ean 9 w\u1d00 gu l\u1d00 t\u0101\u2032g\u1d00\u00f1\u1d00si.\n took and for he made a fire and it at he was eating.\n\nGaatx\u1d00\u2032nhao n\u1d00\u00f1 x\u0113\u2032w\u0113 st\ua71d\u0113g\u0323ia\u2032la\u00f1 w\u1d00ns\u016b\u2032ga. 10 \u1e36\u016b \u00ea\u2032s\u00ee\u00f1 g\u0323a\n One time one\u2019s rib became sick they say. At that time too to\n\nl\u1d00 la day\u0101\u2032\u00f1g\u0323axa\u0142si. N\u1d00\u00f1 x\u0113\u2032w\u0113 gu l\u1d00 q\u0113\u2032xas. 11 La \u00ea\u2032s\u00ee\u00f1 l\u1d00\nit he told to seek. A rib at he found. It too he\n\n sq\ua71dag\u0323\u0101\u2032sg\u0323as. Si\u0142gi\u0101\u2032\u00f1 l\u02bc q\u0101\u2032\u029f\ua71dxaga-i \u029f\u0323\u016b la \u00ea\u2032s\u00ee\u00f1 l\u02bcg\u012b\u0142s. 12\nput into the fire. Back he came when he too became well.\n\n\n Gu l\u1d00 \u00ee\u2032sdi qa\u2032\u207aodi gaatx\u1d00\u2032n g\u016b g\u0323a x\u0323i\u00e4\u2032\u0142\u029f\ua71dd\u0101l\u029f\ua71dxas.\nThere he was after one time there to [some] came dancing.\n\n \u1e36\u016b w\u1d00 gu 13 \u029f\ua71d\u2032sk\u00eetsi gi\u00ean na \u00eas\u00ee\u2032\u00f1\nAt that time it at landed and [in the] house too\n\nx\u0323i\u00e4\u2032\u0142x\u0323idie\u2032s. Gi\u00ean n\u1d00\u00f1 t\ua71d\u0113\u2032dji \u0142g\u0323\u0101\u2032gas l\u02bc s\u016b\u2032udas: 14 \u201cDj\u0101 d\u012b\u2032tgi\nbegan to dance. And one part was rock him addressed \u201cSay behind\n\n\u0142\u1d00 qa-\u00ee\u0142\u00ee\u2032n \u029f\u0323\u016b \u0142g\u1d00\u2032\u00f1wal \u029f\u0101\u2032dji g\u012b x\u0101\u2032\u029f\u0323a\u00f1. Wa\u2032djx\u0323ua 15 na\nyou go when young hemlock branch to break off. Over there\nhouse\n\ng\u0323a \u029f\ua71d x\u0323i\u00e4\u2032\u0142dies ku\u2032ngida-i g\u0323ei \u0142\u1d00 dax\u0101\u2032dj\u00ee\u0142tc\ua71da\u00f1. G\u1d00m \u029f\u0323g\u0323a\nin they dance the corner into you (imp.) shove [it] in. Not after\n\n1 q\u0113\u2032xatc\ua71dig\u0323\u1d00\u00f1\u1d00\u00f1.\u201d 2\n look in.\u201d\n\n\nGi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00 w\u0101\u2032gasi. Gi\u00ean l\u1d00 q\ua71dala\u2032si gi\u00ean g\u0323ei l\u1d00\nAnd like it he did. And he felt strange about it and into he\n\nq\u0113\u2032xatc\ua71das. 3 G\u012b l\u02bc tc\ua71da\u0142\u1d00\u2032nskid\u1d00si. Xa-in\u0101\u2032\u00f1xan \u1d00\u2032\u00f1g\u0323a l\u1d00\nlooked in. To he had his head stick. Barely his he\n\nd\u1d00\u00f1q\ua71d\u0101\u2032-i\u029fas. L\u02bc x\u1d00\u00f1 4 inag\u0323wa\u2032-i lag\u0323a k\ua71dawagux\u0323i\u0101\u2032\u00f1as. L\u1d00 st\u1d00\n pulled off. His face half it to was covered with eggs. It from\n\n \u1d00\u2032\u00f1g\u0323a la x\u0101\u2032x\u0323un\u1d00\u00f1\u1d00s. 5 Gi\u00ean \u0142g\u1d00\u2032\u00f1ula-i \u00ea\u2032s\u00ee\u00f1 l\u1d00\nhis own he scraped off with fingers. And the hemlock limb too he\n\nd\u1d00\u00f1\u0142g\u0323\u0101\u2032-stagwa\u2032gasi. K\ua71d\u0101\u2032wa-i ga\u00f1\u0101\u2032gasi. 6 Gi\u00ean lnag\u0101\u2032-i\n pulled out. The eggs were thick on it. And the town\n\n gia\u2032og\u0323a la qa\u2032-idesi gi\u00ean g\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323a l\u1d00 t\u0101\u2032g\u1d00si. 7\nat the end of he started and the creek to (at) he ate.\n\n\nGi\u00ea\u2032nhao \u012b\u2032nans x\u0101\u2032-id\u1d00g\u0323a-i \u029f\ua71ddax\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. Ga\u2032-ist\u1d00\nAnd then herring people came they say. After that\n\n ga\u2032g\u0323et 8 qa\u2032\u207aodi tc\u012b\u2032n\u1d00s xa-id\u1d00g\u0323a\u2032-i \u00ee\u2032s\u00ee\u00f1 qas\u0101\u2032gix\u0323idies. \u029f\u016b\ntime passed after salmon people too started to move. Canoe\n\ng\u0323asg\u0323o\u0101\u2032ns\u00ee\u00f1 9 g\u016b\u2032g\u0323ahao \u029f\ua71d qas\u0101\u2032g\u0323ax\u0323idaiya\u00f1 w\u1d00ns\u016b\u2032ga\n one in there they started to go they say\n\n xa-i\u029f\u0323\u1d00\u2032gui \u1d00. \u029f\ua71d \u029f\u2032g\u0323a\u029f\u0323. 10 \u029f\ua71da g\u0323a ga\nearth\u2019s surface toward started. They loaded [the canoe]. Them to some\n\n st\ua71da-iku\u2032ndjidag\u0323a x\u1d00\u2032\u00f1\u0113 st\ua71d\u0113\u2032g\u1d00si wa\u2032g\u0323a \u029f\ua71d\u2032djida at st\ua71d\u0113\u2032g\u1d00si\nhad their feet tied up eyes were sick theirs bound up with were sick\n\n11 ag\u1d00\u2032\u00f1 q\u00ee\u2032\u00f1g\u0323og\u012bxa\u00f1asi. G\u012b \u029f\ua71d gwa\u2032was. \u029fg\u0323awa\u2032-i\n themselves stood around to go. For they refused. The provisions\n\n g\u0323e\u2032i\u0142g\u012b\u029f\u0323 qa\u2032odi 12 s\u016b\u2032g\u0323ei \u029f\ua71d d\u0101\u2032yi\u00f1as\u012b\u2032 gi\u00ean sg\u0323o\u0101\u2032na \u029f\ua71d\nwere finished after among they hunted around and one they\n\nq\u0113\u2032xasi gi\u00ean \u029f\ua71d d\u1d00\u00f1gia\u2032xasi 13 gi\u00ean \u029f\ua71d q\ua71datat\ua71d\u1d00\u2032lg\u1d00\u00f1asi. G\u1d00m ga\n found and they pulled him up and they threw him ashore. Not those\n\n \u029f\ua71d \u029fgud\u0101\u2032g\u0323\u1d00\u00f1asi. A\u2032s\u029fda sg\u0323o\u0101\u2032na 14 ag\u1d00\u2032\u00f1 sg\u0323\u1d00\u2032lga\u029f\u0323s.\nthey handled carefully. These one [thereof] himself hid.\n\nGi\u00ea\u2032nhao tan\u016b\u2032tga\u2032s gi\u00ean \u029f\ua71d st\ua71da-i st\ua71deqo\u0101\u2032ng\u1d00\u00f1\u1d00\u00f1 15\nAnd then it was fall and they the feet are sore to many of them\n\nw\u1d00ns\u016b\u2032ga at x\u1d00\u2032\u00f1\u0113 st\ua71d\u0113\u2032g\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. 16\nthey say with eyes are sore they say.\n\n\nGi\u00ean Qolq\ua71d\u1d00\u2032lg\u0323oda-i \u00ee\u2032s\u00ee\u00f1 \u029f\ua71da at qa\u029f\u0323\u2032gas. W\u1d00 st\u1d00 q\u0101\u2032g\u00ee\u00f1 qa\u2032\u207aodi 1\nAnd Moldy-forehead too them with got in. It from went after\n\n st\u1d00n ga\u2032-ig\u00ee\u00f1 ga-i \u029f\ua71d q\u0113xai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. \u029f\ua71d t\ua71d\u0113\u2032dji gu\ncharcoal floating that they saw they say. Them part of there\n\n h\u0101\u2032-iluasi. 2 Ga\u2032-ist\u1d00 sg\u0323ol ga\u2032-ig\u00ee\u00f1 g\u0323\u1d00\u2032nst\u1d00 \u00ee\u2032s\u00ee\u00f1 q\u0101\u2032\u029f\ua71dxasi.\nwere destroyed. From that foam floating to also came.\n\nGa\u2032-igu \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d t\ua71d\u0113\u2032dji 3 ha\u2032-ilu\u1d00s. 4\n There too them part of were destroyed.\n\n\nGa\u2032-ist\u1d00 q\u0101 qa\u2032\u207aodi qw\u0113sdj\u00ee\u2032ngoas g\u0323\u1d00\u2032nst\u1d00 q\u0101\u2032\u029f\ua71dxas gi\u00ean l\u02bc \u0142g\u00ee\u2032tg\u0323a 5\nFrom that went after edges of sky to came and it near\n\nga\u2032-is\u029f l\u02bc q\ua71d\u014d\u2032g\u0323o\u0142daga-i \u029f\ua71d k\ua71dwa-i-\u00ee\u2032ndas. L\u02bc q\ua71d\u014d\u2032u\u0142da\u029fe\u2032i\u0142iya\u2032-i \u029f\u0323\u016b\nfloated it came together they counted. It shut when\n\n6 l\u02bc x\u0113\u2032txa \u029f\ua71d \u029fuqaga\u2032-i \u029f\u0323\u016b \u029fuwa\u2032-i ta\u029f\u0323dj\u016b\u2032 g\u0323a q\ua71doa\u2032d\u1d00si. L\u1d00\n it under they passed when the canoe half in was broken. It\n\n ga 7 q\ua71d\u014d\u2032gad\u1d00s. Gi\u00ea\u2032nhao taga\u2032og\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. 8\nsomething crushed. And then few were left they say.\n\n\n G\u0323e\u2032ist\u1d00 q\u0101\u2032g\u00ee\u00f1 qa\u2032\u207aodi q\ua71da\u2032-idjig\u0323aos q\ua71daog\u1d00\u2032ns ga\u00f1\u0101\u2032\u00f1\nInto from (out of) went after many stars sit like\n\n g\u012b\u2032n\u1d00 g\u0323e\u2032ida 9 g\u0323ei \u029f\ua71d q\u0113\u2032xas. G\u0323a\u2032og\u0323ax\u0323ig\u0323atx\u0323i\u0101\u2032 hao \u012bdja\u2032\u00f1\nsomething was like into they saw. Inlet mouths those were\n\nw\u1d00ns\u016b\u2032ga. Gi\u00ean \u029f\ua71d 10 \u0142g\u0323u\u2032nu\u0142xa at \u029f\ua71d st\u1d00ns\u00ee\u2032\u00f1xa at \u029f\ua71d \u029fe\u2032i\u0142xa\nthey say. And three persons with four persons with five persons\n\ng\u0323ei q\ua71daox\u0101\u2032\u00f1asi. G\u0323a\u2032og\u0323aga-i 11 y\u016b\u2032\u1d00nsi\u2032 gi\u00ean \u029f\ua71d \u029faa\u2032\u0142xa g\u0323ei\ninto got off. The inlets were large and (when) them ten of into\n\nq\ua71da\u2032oxa\u00f1asi. Gi\u00ean Q\ua71d\u0101\u2032da-g\u0323\u1d00\u2032n\u029f\u0323a-i 12 t\ua71da\u2032gi \u029f\ua71d ga\u2032-is\u029fas\n got off. And Seaward creek mouth of they (people) floated\n\nla g\u0323a hao \u029f\ua71d idja\u2032\u00f1 w\u1d00ns\u016b\u2032ga. \u029f\ua71d ga\u2032-iyi\u00f1g\u00ee\u00f1 13 qa\u2032odi\nit to they came they say. They floated there after [a while]\n\n \u029f\ua71d gia\u2032xas gi\u00ean \u029f\ua71d\u1d00 \u029f\ua71d \u0113\u2032\u207ayo-d\u0101\u2032g\u1d00\u00f1. Gi\u00ean \u029f\ua71d\u1d00 \u029f\ua71d 14\nthey stood up and them they said \u201c\u0113\u2032y\u014d\u201d to. And them they\n\n k\u00eelg\u0323e\u2032idax\u0101\u2032s gi\u00ean \u029f\ua71d q\ua71da\u2032ot\ua71d\u1d00\u2032lg\u1d00\u00f1\u1d00s. X\u0101\u2032-id\u1d00s hao \u029f\ua71d\nmade ashamed by saying and they sat down. People these then\n\n \u0113\u2032\u207ayodaga\u2032\u00f1a\u00f1 15 w\u1d00ns\u016b\u2032ga. 16\nkept saying \u0113\u2032y\u014d too often they say.\n\n\n S\u00ee\u00f1x\u0323ia\u2032s gi\u00ean l\u02bc a\u2032og\u0323a x\u1d00nd\u1d00w\u0101\u2032gas sg\u0323\u0101\u2032-i\u0142g\u1d00\u00f1\u1d00s l\u1d00 qe\u2032i\u00f1\u1d00s. 1\nIt was evening and his mother in mourning was weeping he saw.\n\n G\u0323\u014d\u2032\u00f1g\u0323a\u00f1 \u00ee\u2032s\u00ee\u00f1 la q\u00ee\u00f1q\u0101\u2032g\u0323o\u00f1\u1d00s. \u029f\ua71d q\u0101\u2032y\u00ee\u00f1 qa\u2032odi \u029f\ua71d\nHis father too he saw walking about. They went after [a while] them\n\n k\ua71dia\u2032og\u0323a 2 t\ua71da\u2032odji \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323a\u00f1 \u029f\ua71d s\u012b\u2032wus. G\u0323ast\u00ee\u2032\u00f1\non account of fort they built they said. Two\n\n q\u00ea\u2032\u00f1ga\u0142as gi\u00ean ha\u2032ox\u1d00n 3 t\ua71d\u0113\u2032wan \u029f\ua71d s\u012b\u2032wus. Ga\u2032ist\u1d00\nwent up to look at and not quite finished they said. After that\n\n\u00ee\u2032s\u00ee\u00f1 \u029f\ua71d q\u00ee\u2032\u00f1ga\u0142asi. Ha\u2032ox\u1d00n t\ua71d\u0113\u2032wan \u029f\ua71d 4 s\u016b\u2032usi.\nagain they went up to look. It was not quite finished they said.\n\nWai\u2032gi\u00ean \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d q\u00ea\u2032\u00f1ga\u0142asi gi\u00ean g\u0323ei\u0142g\u012b\u2032g\u1d00\u00f1 \u029f\ua71d\n And again they went up to look at it and it was finished they\n\ns\u012b\u2032wusi. 5\n said.\n\n\nGi\u00ean x\u0323\u00eelga\u2032owas gi\u00ean \u029fuwa\u2032-i dj\u00een q\u0101\u2032\u0142i g\u0323e\u2032ist\u1d00 t\ua71d\u0101\u2032sk\ua71di\nAnd it was fine weather and the canoe edges inside out of pole\n\ndji\u00f1 \u029f\ua71d 6 d\u1d00\u00f1sq\ua71d\u0101\u2032sd\u1d00si gi\u00ean q\u014d\u2032yaq\u0101\u2032g\u0323\u1d00n la at \u029f\ua71d k\u00eetx\u0323id\u1d00s\u029fa\u2032si.\nlong they pulled off and sky it with they shook.\n\nGa\u00f1\u0101\u2032x\u1d00n 7 d\u0101lag\u0323e\u2032\u00ee\u0142si. \u029f\u016b\u2032goasi k\ua71d\u016b\u2032i\u00f1\u1d00si. Gu\u2032tat\nAt once rain fell. Those in the canoe were happy. Themselves\n\n \u029f\u0323\u2032nan\u1d00\u00f1\u1d00s. T\ua71da\u2032odjiga-i 8 \u029f\ua71d x\u0323\u00eetgid\u1d00\u00f1gas\u00e4si g\u0323\u1d00n \u029f\ua71d q\u0101\u2032\u0142i\n[they] fixed. The fort they went up to fight for they shook\n\nh\u00ee\u2032ld\u1d00\u00f1\u1d00s. G\u012bga\u2032o hao \u012bdja\u2032\u00f1 9 w\u1d00ns\u016b\u2032ga. Ga\u00f1\u0101\u2032x\u1d00n \u029f\ua71d\n insides. Fish trap this was they say. So they\n\n sk\ua71d\u016b\u2032x\u0323id\u1d00si. 10\nstarted up in a crowd.\n\n\n \u0100\u2032wu\u00f1 l\u1d00 sq\u0101\u2032d\u1d00s gi\u00ean x\u0113\u2032tgu l\u1d00 sq\u016b\u2032g\u0323agatg\u00ee\u0142s. Gi\u00ean l\u02bc\nHis mother he recognized and in front of he swam ashore. And his\n\na\u2032og\u0323a 11 l\u1d00 gi ski\u2032djiwus gi\u00ean ag\u1d00\u2032\u00f1 l\u1d00 g\u012bgoy\u00ee\u2032\u00f1\u029f\u0323stasg\u0323as. Gi\u00ean\nmother him to tried to club and himself he saved to seaward. And\n\n\u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 12 l\u1d00 \u012bdjiga\u2032-i \u029f\u0323\u016b h\u1d00\u2032nx\u1d00n awu\u2032\u00f1 ag\u1d00\u2032\u00f1 l\u1d00\nagain like he did when right there his mother himself he\n\n sk\u00eetk\ua71d\u014d\u2032tu\u0142das. 13\nlet club to death.\n\n\nGi\u00ean g\u0323ao\u029f\u0323 g\u0323\u1d00n l\u02bc a\u2032og\u0323a l\u02bc q\u0101\u2032dji q\ua71deitq\ua71d\u0101\u2032-i\u029fx\u0323idia\u2032-i\nAnd immediate cooking for his mother his head started to cut off\n\n\u029f\u0323\u016b sq\u0101\u2032wa-i 14 hay\u00ee\u2032\u00f1 l\u02bc x\u0323\u00eel gut q\ua71da\u2032onan\u1d00nsi gi\u00ean l\u1d00\nwhen the knife instead his neck upon clicked and she\n\n qea\u2032\u00f1asi. L\u02bc gi\u2032tg\u0323a 15 x\u0323\u0101lxe\u0142g\u012bstagia\u2032\u00f1as l\u1d00\nlooked [in]. Her son copper used to have around his neck she\n\n sq\u0101\u2032d\u1d00s. Gi\u00ea\u2032nhao tc\ua71d\u016b sku\u2032nxa gu l\u1d00 la 16 \u029f\u0323\u0142in\u0101\u2032gas. Gi\u00ean l\u02bc\nrecognized. And then plank clean at it she put. And his\n\ng\u0323\u014d\u2032\u00f1g\u0323a ga\u2032g\u0323a t\u0101\u2032nadaiyes. Na-i u\u2032ngu l\u1d00 1 la\nfather in it (the house) stayed. The house on top of him she\n\ng\u0323a\u0142\u00een\u0101\u2032g\u1d00s. 2\n put.\n\n\nL\u1d00 gi g\u0323\u0101lst\u1d00\u2032ns\u00ee\u00f1g\u0323ela\u2032-i \u029f\u0323\u016b l\u02bc qag\u0323\u1d00\u2032\u00f1 g\u0323a qa\u2032g\u0323otc\ua71d\u00ee\u2032lg\u0323ax\u0323idies. 3\nHim to four nights passed when his throat in a slight noise started.\n\nL\u02bc \u029f\ua71d\u2032xadj\u00ee l\u0101\u2032g\u0323a qea\u2032\u00f1g\u0323ag\u0323ei\u0142s. L\u1d00 gi g\u0323\u0101\u2032la i g\u0323\u0101\u2032tsg\u0323a\u029f\u0323asi 4\nHis top of head his came in sight. Him to the nights passed\n\n k\ua71di\u00e4\u2032\u0142 l\u02bc \u029f\u0323d\u0101\u2032l\u029f\ua71dxas. Q\u1d00\u2032odi l\u1d00 st\u1d00 tc\u012b\u2032na-i q\ua71d\u1d00l\nall that time he was coming out. By and by him from the salmon skin\n\n d\u0101\u2032l\u029fg\u0323oyasi gi\u00ean 5 na gi l\u02bc g\u0323\u0113\u2032tg\u0323attc\ua71das. Gi\u00ean l\u02bc\nwas washed off by the rain and house to he went in. And he\n\n sg\u0323\u0101\u2032g\u0323ad\u1d00s. La g\u0323\u1d00n \u029f\ua71d s\u016b. 6\nbecame a shaman. Him for they sang.\n\n\nGi\u00ean st\u1d00 \u029f\ua71d tc\ua71d\u012b\u2032g\u0323ax\u0323una\u00f1asi gi\u00ean anawa\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1 gu \u029f\ua71d\nAnd from they moved away and next season again at they\n\ntc\ua71digoa\u2032\u00adgid\u1d00\u00f1esi. 7 \u00ce\u2032s\u00ee\u00f1 tc\u012b\u2032nag\u0323ea\u2032lga-i \u029f\u0323\u016b gi\u00ean tc\u012b\u2032na-i\ncame to get salmon. Again salmon came when and the salmon\n\nskux\u0323ida\u2032-i \u029f\u0323\u016b 8 u\u2032ngut n\u1d00\u00f1 x\u0323\u0101\u0142 \u029f\u0323\u0142\u00ee\u00f1gwa\u2032\u00f1asi. Gi\u00ean l\u02bc\n came up when on top of one shining one was. And it\n\n kidaga\u2032-i st\u1d00 l\u1d00 s\u012b\u2032wus gi\u00ean 9 la gi sg\u0323un \u029f\ua71d k\u00eetdj\u016b\u2032g\u1d00\u00f1\u1d00s.\nthe spearing from he said and it to only they tried to spear.\n\nQa\u2032odihao la g\u0323\u1d00\u2032n k\u012b\u2032tao l\u1d00 \u029fg\u0323o\u0142g\u0323ai\u2032ya\u00f1 10 w\u1d00ns\u016b\u2032ga gi\u00ean l\u1d00 la ki\u2032d\u1d00S.\nBy and by it for spear he made they say and it he speared.\n\nL\u1d00 la d\u1d00\u00f1\u029f\u0323\u2032s\u029fgila\u2032-i \u029f\u0323\u016b tc\u012b\u2032na-i 11 k\ua71dotula\u2032-i at gu \u029f\u0323\u016b la\nIt he pulled ashore when the salmon was dead at the same time he\n\n\u00eas\u00ee\u2032\u00f1 k\ua71dotw\u0101\u2032la\u00f1 w\u1d00ns\u016b\u2032ga. L\u02bc g\u0323a\u0142a\u2032nda-i 12 \u00ee\u2032s\u00ees g\u0323\u1d00n g\u1d00m l\u02bc\n too died they say. His soul was for not he\n\nu\u2032ns\u1d00\u1d00tg\u0323a\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. 13\n knew they say.\n\n\nGi\u00ean l\u1d00 \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323aq\ua71dawasi gi\u00ean l\u1d00 qoa\u2032gi \u029f\ua71d \u029f\u0142\u00een\u0101\u2032g\u1d00s.\nAnd him they made sit up and him over the head of they sat.\n\nGi\u00ean 14 l\u1d00 ga\u00f1\u0101\u2032\u00f1 n\u1d00\u00f1 \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323a\u029f\u0323s\u029fas gi\u00ean tc\ua71d\u0101\u2032nuwa-i dj\u00ee\u2032nxa l\u02bc\nAnd him like one they made (dressed) and the fire near he\n\n15 sk\u00eetq\u0101\u2032g\u0323o\u00f1\u1d00si. Ga\u2032odjiwa-i \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a \u029f\ua71d\n went around while they beat time. The drum too his they\n\nsk\u012b\u2032d\u1d00\u00f1asi. \u029f\u0101\u2032guda la 16 g\u0323\u1d00n \u029f\ua71d s\u012b\u2032wus. G\u0323\u0101\u2032la-i\n beat. At the same time him for they sang. The nights\n\nst\u1d00\u2032ns\u00ee\u00f1g\u0323ela\u2032-i \u029f\u0323\u016b n\u1d00\u00f1 t\u1d00\u2032\u00f1g\u012blaga g\u0323ei 17 ag\u1d00\u2032\u00f1 l\u1d00\n four passed when a tidal inlet into himself he\n\n g\u0101\u2032s\u029fg\u012bx\u1d00lg\u0101\u2032\u00f1as g\u0323e\u2032ihao l\u1d00 \u029f\ua71d g\u0323as\u029fgai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. 1\nused to tell them to put into this him they had put they say.\n\n\u029f\u0101\u2032\u0142da u\u2032ngu l\u1d00 t\u0101\u2032-idiga\u00f1as u\u2032ngu l\u1d00 \u029f\ua71d \u029fta\u2032-is. Gi\u00ea\u2032nhao\nPlank on top of he always lay on top of him they laid. And then\n\nl\u1d00 \u029f\ua71d 2 \u00eesdai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Ga\u2032odjiwa-i \u00ea\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a \u029f\ua71d\nhim they put there (in water) they say. The drum too his they\n\nq\ua71da\u2032-is\u029fgiasi. Gu 3 sg\u0323\u014d\u2032\u0142gu\u0142g\u0323a\u00f1 g\u0323ad\u0101\u2032\u00f1 l\u02bc g\u0323atg\u0323\u0101\u2032\u0142g\u1d00\u0142g\u00ee\u00f1\n put. There toward the right around he turned\n\n qa\u2032odihao g\u012bla\u2032-i s\u029f\ua71d\u00ee\u00f1ga\u2032-i 4 x\u1d00n l\u02bc g\u0101g\u016b\u2032giesi.\nafter [a while] the deep place the bottom even he vanished at.\n\nUi\u00ea\u2032dhao ta-in\u1d00\u2032\u00f1g\u0323asas gi\u00ean ga\u2032odjiwa-i\n Now there are going to be plenty of salmon when the drum\n\n g\u012bla\u2032-i 5 g\u0323a l\u0101\u2032g\u0323a \u029f\ua71d gud\u1d00\u2032\u00f1x\u0113g\u1d00\u2032\u00f1g\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. 6\nthe deep place in his they hear the noise of they say.\n\n\nHao \u029fan l\u02bc g\u0323e\u2032ida. 7\nHere finished it becomes.\n\n\n\n\n\n\n\n\n\u00ce\u0141D\u012a\u2032N\u012a\n\n[Told by Isaac, of the \u0141i\u2032el\u1d00\u00f1 q\u0113\u2032awai family.]\n\n\n\u00ce\u0142d\u012b\u2032n\u012b lived at End-of-trail town. [14] All of his friends also lived\nthere. And he went out to fish. And, the wind blowing from the shore,\nhe was blown away. He was unable to get to land. He was blown about in\nthe sea all day. And while he was being blown about evening came upon\nhim. He was also blown about during the night. And morning again dawned\nupon him. He did not see land. And he was again blown about all day.\nBut the wind did not blow hard. Therefore he did not capsize. While he\nwas being blown about evening again came upon him. He was again blown\nabout all night. He was blown about for a long time. And morning again\ndawned upon him. During all that time he saw no land.\n\nThen \u00ce\u0142d\u012b\u2032n\u012b sang because he wanted the wind to become fair. And he\nstood in the canoe. He began to sing: \u201cLake (i.e., Ocean) spirit, calm\nthe waves for me. Get close to me, my Power. My heart is tired. Make\nthe sea very calm for me, ye h\u014d y\u0113 h\u014d\u2032 l\u014d!\u201d etc. [15] While he was\nstill being blown about evening came upon him. And again morning dawned\nupon him. Although it was foggy in the morning the wind was not strong.\nHe floated about at random. Every evening shut down foggy. And he was\nunable to stand up. His legs were weak, because he had been long in the\ncanoe. Then he again sang the same song. And morning came again. He\ncould see no land. And, while it was still foggy evening came upon him.\nAll that time the wind was not strong. Again morning dawned upon him.\n\nThen he floated near to land. He remained floating there. He did not\nget off for his legs were bent together. During all that time they did\nnot see him. Although he was very near where people lived they did not\nsee him.\n\nThen he saw a child playing about, one not grown but big enough to\ntalk. And the child did not see him for his canoe was floating close to\na rock. Then \u00ce\u0142d\u012b\u2032n\u012b called to the child because he wished them to know\nabout him. And, when he called, the child was afraid to go to him.\nAfter it had been afraid for some time [\u00ce\u0142d\u012b\u2032n\u012b] said: \u201cI am \u00ce\u0142d\u012b\u2032n\u012b.\u201d\nIt was a male child. And it went out to him. And it came and stood near\nhim. And he said to it: \u201cMy name is \u00ce\u0142d\u012b\u2032n\u012b.\u201d \u201cNow you, too, say\n\u2018\u00ce\u0142d\u012b\u2032n\u012b,\u2019\u201d said he to it. And the child said \u201c\u00ce\u0142d\u012b\u2032n\u012b,\u201d but said it\nwrong because it did not yet know how to talk very well. He pronounced\nhis name again. And the child also pronounced his name. It said it\nright. And the child started away from him.\n\nThen it turned away from him. It began saying, \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\n\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b.\u201d It was afraid of forgetting his\n[name]. And when it got some distance away it forgot his name again.\nThen it returned to him. And, when it came to him he again told it his\nname. \u201cSay \u2018\u00ce\u0142d\u012b\u2032n\u012b\u2019,\u201d said \u00ce\u0142d\u012b\u2032n\u012b to this child. And the child in\nturn said so. And again it said it right. Then, as it went away from\nhim, it began repeating his name. \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\u201d it began\nsaying. While it was saying \u201c\u00ce\u0142d\u012b\u2032n\u012b\u201d it entered the house. That time\nit did not forget the name.\n\nAnd, even while opening the door, it kept repeating \u201c\u00ce\u0142d\u012b\u2032n\u012b.\u201d The\nchild said to its grandfather: \u201cGrandfather, find \u00ce\u0142d\u012b\u2032n\u012b; grandfather,\nfind \u00ce\u0142d\u012b\u2032n\u012b.\u201d And it led its grandfather to the place from whence it\nhad come. They came to where he floated. The wife was also with them.\nAnd, being at once much troubled at the sight of him, they quickly got\ninto his canoe. They came in front of their house with him.\n\nWhen they got out they wanted to take him up to the house quickly. Then\nhe showed them his legs. He also showed them that he was unable to\nstand. He merely made signs with his fingers. He did not know their\nlanguage. And the man ran up for his mat. And, when he brought it down,\nthey placed him upon the mat. Then they carried him into the house.\nThey placed him near the fire.\n\nThen they put warm things upon him. And they also warmed him at the\nfire. They also put warm things on his head. They also warmed water for\nhis legs. And, when the water became warmed a little, the woman began\nputting it upon his legs. At the same time the man also kept warm\nthings on his head. And, as he sat there, he tried to straighten his\nlegs a little. They became well. They stopped putting hot water on\nthem.\n\nAnd, when he asked for a stick, they gave it to him. And, after they\ngave it to him, he raised himself up. He tried to go outside. And,\nafter he had sat outside for a while, he came back again with the help\nof his stick. They did not give him food because they saw that\nsomething was the matter with him. Although they had not seen him\nbefore they saw that he was a chief.\n\nThen they warmed water for him. They also cooked food for him. And,\nwhen the water was warm, she put a great deal of grease into it, and\nthey set it before him. She also gave him a spoon. This is how the\nancient people did. And after he had drunk the broth she also set food\nbefore him. She let him eat grease with it. And after he was through\neating she put another kind of food before him. When she saw that he\nate his food as if he were well she gave him another kind of food.\n\nAnd he (the husband) saw that he had become well, and he said to his\nwife: \u201cWhen the wind is fair we will go with him to the town.\u201d It was\nevening. And they did not sleep during the night because they wanted to\ngo to the town with him. But the chief slept soundly. And while he\nslept they put their things on the beach. They also launched their\ncanoe. And they put their things into the canoe. They did not live far\nfrom the town. And when he awoke they told him they were going away\nwith him.\n\nThen the woman went in their canoe. The man went with him in his canoe.\nThey came to the town with him. And the people were astonished at them.\nBefore that they had one canoe. And when [they saw] that they had two\nthey were surprised at them. They were a great crowd waiting outside\nfor them. Then they saw another person sitting in their [canoe].\n\nAnd when they came ashore the whole town went to them, for they had\nnever seen him before. They came with him to the Stikine town. They\nquickly took him into the house. And the house was full of Stikine\npeople, men, women, and children. They were surprised to see him.\nAlthough they had never seen him before, they saw that he was a chief.\n\nAnd now the one who came to the town with him said to the crowd: \u201cWhen\nmy grandchild went out to play it found this person. It went to play.\nAfter it had been gone for a while it came in. Then, as it opened the\ndoor, it came in saying \u2018\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b. Grandfather, \u00ce\u0142d\u012b\u2032n\u012b found,\u2019\nit said. So we went to see him. And we took him into the house. He was\nunable to stand. His legs were bent together. And we carried him up in\na mat to the house. We worked over him all day [to make him well]. And\nafter he did stand up he went outside with the help of a cane. Then we\ngave him food. When he got well we came this way with him. I came\nhither with him because I did not want to remain alone with him in an\nuninhabited place,\u201d [16] he said.\n\nWhile they were telling about him the people observed that he was\nfeeling of his skin with his teeth. And they told one another about\nwhat he did. Then the chiefs of the Stikine people said: \u201cTaste the\nchief\u2019s blood.\u201d Then one felt of his skin with his teeth. And when he\nlifted his head he said: \u201cThe chief\u2019s blood is salt.\u201d Then the chiefs\nof the Stikine people were very much astonished. Then they knew that he\nhad been blown about for a very long time. And the town people went\noutside. Then they knew what had happened to him, but they did not know\nwhence he had come.\n\nAnd they began to care for him. He was there for many years. And he\nremained there always. He did not go back, because he did not know\nwhere his town was. He had four children. Two were boys and two were\ngirls. And all the time he was at the Stikine he wept for his children.\nBut he did not weep for his wife. [17] And the one who had found him\nmade him his friend (i.e., took him into his family and clan).\n\nAnd after he had lived there for a long time he came to understand\ntheir language. After he had wept for a while he sang a crying song. He\nbegan the following crying song: \ud834\udd06 \u201cH\u0113g\u0323\u014dn\u014dn\u0113\u2032 \u029fa\u2032gwaiy\u0113 dj\u016b\u2032qoqo\u0142t\u0113dj.\n\ud834\udd07 Ha g\u016bs\u0113\u2032, ha g\u016bs\u0113\u2032 \u0142\u0113\u2032n\u012b g\u00eeta\u2032n\u012b hag\u016bs\u0113\u2032.\u201d [18] And he joined that\ntribe. Then he told them that he had belonged to the Fish-eggs and they\nall gave themselves to him because they saw that he was a chief. And\nhis friends, the Fish-eggs, lost him.\n\nAnd by and by his friends heard that he was a chief of the Stikine. In\nold times people did not go to other places. They fastened a feather to\nthe end of a stick, and they raised it. If the feather was not moved by\nthe wind they went out. [19] Therefore his people did not learn about\nhim quickly. But afterward they heard about him. And when he knew that\nhis friends had heard about him he sent down the songs for his friends.\nBy and by, when they heard his [songs], his friends were very glad.\n\u201cAlthough I want to go to you, there is no way to do so. I am very well\noff. But there I was not happy. My friends, the women and men of the\nFish-eggs, are very numerous.\u201d [20] Then his friends ceased to be sad\nfor him, because they knew he was happy. But his wife was married to\nanother man, for they had thought that he was dead.\n\nThis is the end.\n\n\nThe almost complete absence of a mythic element in this story suggests\nthat it may be founded on fact. At least it must have been used to\nexplain a relationship supposed to exist between the Fish-eggs, a\nbranch of the great St\u1d00\u2032stas family of Masset, which belonged to the\nEagle clan, and some family among the Stikine Indians.\n\n\n\n\n\n\n\n\n\u00ce\u0141D\u012a\u2032N\u012a\n\n[Masset dialect]\n\n\n K\ua71di\u016b\u2032sta gu \u00ce\u0142d\u012b\u2032n\u012b na\u2032gan. L\u02bc ta\u2032ol\u1d00\u00f1 wa\u2032\u029f\u0323u\u1d00n \u00ee\u2032s\u00een gu\nEnd of Trail (town) at \u00ce\u0142d\u012b\u2032n\u012b lived. His friends all too there\n\nn\u0101\u2032\u00f1\u1d00n. 1 W\u1d00\u2032gi\u00ean st\u1d00 l\u02bc xa\u2032oyi\u00eanan\u00ea. W\u1d00\u2032gi\u00ean d\u012b\u2032dast\u1d00 tadja\u2032o\nlived. And from he went fishing. And off shore wind\n\n\u02bba\u2032d\u014dsa\u2032s gi\u00ean 2 l\u02bc x\u0323u\u2032de\u00eedan. D\u012btga \u029f\u016bqagal\u0113\u2032\n blew and he started to blow away. Ashore to go by canoe\n\n\u02bbad\u014d\u2032 l\u02bc \u02bb\u00easgai\u2032an. S\u00een s\u02bbask\ua71du s\u012b\u2032sgut 3 l\u02bc x\u0323utg\u1d00\u2032\u00f1gwa\u00f1an.\n he was unable. Day whole upon the sea he was blown about.\n\nW\u1d00\u2032gi\u00ean hawa\u2032n l\u02bc x\u0323utg\u1d00\u2032\u00f1gw\u1d00\u00f1g\u1d00ndan la da 4 s\u00ee\u00f1iai\u2032an. W\u1d00\u2032gi\u00ean\n And while he was blown about him for was evening. And\n\n \u02bba\u2032lgua \u00ee\u2032s\u00een l\u02bc x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u00f1ga\u00f1an gi\u00ea\u2032nhao \u00ee\u2032s\u00een laga 5\nin the night too he was blown about and then too to him\n\nsan\u029f\u0323a\u2032nan. W\u1d00\u2032gi\u00ean g\u1d00m \u029f\u1d00ga l\u02bc q\u00ea\u2032\u00f1\u02bb\u1d00\u00f1ga\u00f1an. W\u1d00\u2032gi\u00ean ha\u2032os\u00een s\u00een 6\nwas morning. And not land he was seeing. And again day\n\ns\u02bbask\ua71du l\u02bc x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u00f1ga\u00f1an. Ta\u2032dju\u0113 g\u1d00m h\u012b\u2032k\ua71dan \u02bba\u2032dowa\u00f1ga\u00f1an\u00ee. 7\n whole he was blown about. The wind not but was blowing hard.\n\nA\u0142dj\u012b\u2032\u1d00\u0142\u016b g\u1d00m l\u02bc xa\u2032s\u029f\u02bba\u00f1ga\u00f1an. Hawa\u2032n l\u02bc x\u0323ug\u1d00\u00f1gw\u1d00\u2032\u00f1g\u1d00ndan 8\nTherefore not he capsized. While he was being blown about\n\nha\u2032os\u00een la ga s\u00ee\u00f1ia\u2032-i\u1d00n. Ha\u2032os\u00een \u02bb\u0101l s\u02bbasgu l\u02bc\n again him to was evening. Again night whole he\n\n x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u00f1an. 9 Dj\u012b\u2032\u207ai\u00f1a l\u02bc x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u00f1ga\u00f1an. W\u1d00\u2032gi\u00ean\nwas being blown about. Long time he was being blown about. And\n\nha\u2032os\u00een laga sa\u2032n\u029f\u0323anan. 10 W\u1d00\u2032k\ua71di\u00e4\u0142 \u029f\u1d00ga g\u1d00m l\u02bc q\u00ea\u2032\u00f1\u02bba\u00f1ga\u00f1an. 11\n again to him was morning. All that time land not he was seeing.\n\n\nW\u1d00\u2032gi\u00ean \u00ce\u0142d\u012b\u2032n\u012b h\u00een k\ua71d\u1d00dj\u016b\u0142djawan tadjuw\u0113\u2032 l\u1d00gala\u2032-i d\u1d00 l\u02bc 12\ngud\u1d00\u2032ns\n And \u00ce\u0142d\u012b\u2032n\u012b like sang the wind become good to he wanted\n\n \u029f\u0323\u016b \u1d00. W\u1d00\u2032gi\u00ean \u029fu\u0113\u2032gua l\u02bc gia\u2032g\u1d00n. W\u1d00\u2032gi\u00ean s\u02bb\u0101\u2032lan\u0113 d\u1d00 1 l\u02bc\nwhen sang. And in the canoe he stood. And the song to he\n\n k\u00ee\u0142\u0101\u2032wan: \u201cS\u016b sg\u0323\u0101\u2032na g\u00eetg\u0323\u0101\u2032l\u1d00ns\u029f. D\u012b\nput his voice to: \u201cLake (= ocean) spirit make waves calm (for me). My\n\n sg\u0323\u0101\u2032naw\u0113 q\u1d00\u2032nskida\u00adg\u00ee\u2032\u00f1ga. 2 D\u012b qai\u00ee\u2032ns\u029fa. Ad\u012b\u2032 ga\nsupernatural power got close to in canoe. I became tired. Me for\n\n \u029f\ua71dnawa\u2032\u02bbag\u1d00s\u029fa y\u0113h\u014d y\u0113h\u014d\u2032l\u014d, etc.\u201d 3 Hawa\u2032n l\u02bc\nmake the sea milk (i.e., calm) y\u0113h\u014d y\u0113h\u014d\u2032l\u014d, etc.\u201d Yet he\n\n x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u2032\u00f1ga\u00f1an. Ha\u2032os\u00een laga s\u00ee\u2032\u00f1iy\u0113y\u1d00n. W\u1d00\u2032k\ua71di\u00ean 4 g\u1d00m\nwas being blown about. Again to him was evening. But still not\n\n laga tadja\u2032o \u02bb\u0101\u2032dawanga\u00f1an. W\u1d00\u2032gi\u00ean ha\u2032os\u00een laga sa\u2032n\u029f\u0323an\u1d00n. 5\nto him wind was blowing hard. And again to him was morning.\n\n Y\u00e4\u2032na\u00f1a\u016b\u0142ai\u2032an. W\u1d00k\ua71die\u2032n g\u1d00m tadja\u2032o \u02bbataw\u0101\u2032\u00f1an. W\u1d00\u2032gi\u00ean\nIt was foggy in the morning. But still not wind was strong. And\n\ns\u00een 6 s\u02bbasgu ha\u2032os\u00een \u029f\u1d00gua\u2032nan l\u02bc g\u012b\u2032g\u012bg\u1d00\u00f1gwa\u00f1ga\u00f1an. W\u1d00\u2032k\ua71di\u00e4\u0142\nday whole again aimlessly he was floating about. All that time\n\n y\u00e4\u2032n\u1d00\u00f1\u00ad\u02bbag\u1d00ndan 7 s\u00ee\u00f1iai\u2032\u1d00n. W\u1d00\u2032gi\u00ean gia\u2032ga-i \u02bbad\u014d\u2032 l\u02bc\nwhile it was foggy evening came. And to stand up around he\n\n \u02bb\u00ea\u2032sgas\u029faian. L\u02bc q\ua71do\u2032l\u016b 8 l\u0101 \u02bbag\u0101\u2032lan \u029f\u016b\u2032gu\u02bba l\u02bc\ngot (he was unable). His legs his were weak in the canoe he\n\n \u00eesx\u1d00\u2032nsqadan \u1d00\u0142a\u2032. W\u1d00\u2032gi\u00ean ha\u2032os\u00een s\u02bb\u0101\u2032l\u1d00\u00f1\u0113 9 \u02bba\u2032h\u1d00n l\u02bc\nwas for a long time because. And again the song same he\n\nk\ua71d\u1d00\u2032dj\u016bga\u00f1an. W\u1d00\u2032gi\u00ean ha\u2032os\u00een san\u029f\u0323a\u2032nan. W\u1d00\u2032gi\u00ean g\u1d00m 10 \u029f\u1d00ga l\u02bc\nwas singing. And again was morning. And not land he\n\nq\u00ea\u2032\u00f1\u02bb\u1d00\u00f1ga\u00f1an. W\u1d00\u2032gi\u00ean ha\u2032os\u00een y\u00e4\u2032n\u1d00\u00f1\u02bbag\u1d00ndan l\u1d00 da 11 s\u00ee\u00f1iai\u2032an.\n was seeing. And again while it was foggy him for was\n evening.\n\n W\u1d00k\ua71di\u00ea\u2032\u0142 g\u1d00m tadjuw\u0113\u2032 \u02bba\u2032d\u014dwa\u00f1ga\u2032\u00f1an. W\u1d00\u2032gi\u00ean ha\u2032os\u00een 12 laga\nAll that time not the wind was strong. And again to him\n\nsan\u029f\u0323a\u2032nan. 13\nwas morning.\n\n\n Wa\u2032\u029f\u0323u \u029f\u1d00ga gu l\u02bc g\u0101\u2032-i\u00ee\u00f1u\u0142aiyan. W\u1d00\u2032gi\u00ean hawa\u2032n gu l\u02bc\nAt that time land at he floated in the morning. And yet at he\n\ng\u0101\u2032-i\u00ee\u00f1 14 ga\u00f1gan\u00ea. G\u1d00m xetgu l\u02bc q\u0101\u2032\u0142\u1d00\u00f1ga\u00f1an l\u02bc q\ua71do\u2032l\u016b\n was floating. Not below (ashore) he was getting his legs\n\n gu\u2032tga l\u0101 \u0142g\u1d00k\ua71d\u1d00d\u0101\u2032\u00f1an 15 \u1d00\u2032\u0142a. A\u0142dj\u012b\u2032\u1d00\u0142u g\u1d00m xetga l\u02bc\ntogether his were bent because. Therefore not off he\n\nq\u0101\u2032\u0142\u02bb\u1d00\u00f1ga\u00f1an. W\u1d00\u2032k\ua71di\u00ea\u0142 g\u1d00m la \u029f\ua71d 16 q\u00ea\u2032\u00f1\u02bba\u00f1ga\u00f1an. \u1e36\ua71d na\u2032\u1d00\u00f1\nwas getting. All that time not him they were seeing. They lived\n\nq\ua71do\u0142 dji\u0142\u012b\u2032 l\u02bc \u00ees k\ua71di\u00ean g\u1d00m l\u1d00 \u029f\ua71d q\u00ea\u2032\u00f1\u02bb\u1d00\u00f1ga\u00f1an. 17\nnear very he was although not him they were seeing.\n\n\nW\u1d00\u2032gi\u00ean n\u1d00\u00f1 \u02bba\u2032a g\u016bsa\u02bbai\u2032ya g\u1d00m \u029f\u0323\u1d00q\u014d\u2032nan n\u0101\u2032\u00f1gwans l\u02bc q\u00e4\u2032\u00f1an.\n And a child knew how to talk not big played about he saw.\n\n1 W\u1d00\u2032gi\u00ean g\u1d00m an\u1d00\u2032\u00f1 \u02bba\u2032as l\u02bc q\u00ea\u00f1\u02bb\u0101\u2032\u00f1an t\ua71d\u0113\u2032dja-i ga \u029fu\u0113\u2032\n And not this child him saw the rock against the canoe\n\nl\u0101\u2032\u00f1a g\u012b\u2032tasi 2 \u1d00\u0142a\u2032. G\u1d00m la l\u02bc q\u00ea\u00f1\u02bb\u0101\u2032\u00f1an. W\u1d00\u2032gi\u00ean \u00ce\u0142d\u012b\u2032n\u012b n\u1d00\u00f1\n his floated because. Not him it saw. And \u00ce\u0142d\u012b\u2032n\u012b the\n\n\u02bb\u0101\u2032x\u1d00dj\u016bs ga 3 ki\u00e4g\u0101\u2032\u00f1an la \u02bb\u1d00n \u029f\ua71d u\u2032ns\u1d00d\u0113 d\u1d00\n child to was calling him for they know (that they might know) to\n\nl\u02bc gud\u1d00\u2032ns \u1d00\u2032\u0142a. W\u1d00\u2032gi\u00ean la \u02bb\u1d00n l\u02bc 4 \u02bba\u2032y\u00eens gi\u00ean la \u02bba qag\u0113\u2032 ga l\u02bc\nhe wanted because. And it for he called and him to go to it\n\n\u0142\u02bbwa\u2032gaga\u00f1an. La ga l\u02bc \u0142\u02bbwagax\u1d00\u2032nsgats 5 \u029f\u0323\u016b \u201c\u00ce\u0142d\u012b\u2032n\u012b\nwere afraid. Him of it was afraid for a long time when, \u201c\u00ce\u0142d\u012b\u2032n\u012b\n\n \u0142a-\u014d \u012bdj\u00ee\u2032ngua\u201d h\u00een an\u1d00\u2032\u00f1 \u02bba\u2032as l\u02bc sudai\u2032an. N\u1d00\u00f1 \u012b\u0142\u00f1a\u2032-o 6\nI that am\u201d as precedes this child he said to. A male this\n\nidja\u2032n. W\u1d00\u2032gi\u00ean la l\u02bc qas\u02bbai\u2032an. W\u1d00\u2032gi\u00ean la q\ua71do\u0142 l\u02bc gia\u2032\u029f\ua71dagan.\n was. And him it went out to. And him near it came and stood.\n\n7 W\u1d00\u2032gi\u00ean h\u00een la l\u02bc sudai\u2032an, \u201c\u00ce\u0142d\u012b\u2032n\u012b h\u00een \u014d d\u012b ki\u02bba\u2032\u00f1gua.\n And as follows it he said to, \u201c\u00ce\u0142d\u012b\u2032n\u012b like this I am named.\n\nHai 8 d\u0101 \u00ees\u00ee\u2032n \u0142 \u00ce\u0142d\u012b\u2032n\u012b h\u00een s\u016b,\u201d h\u00een la l\u02bc sudai\u2032an. W\u1d00\u2032gi\u00ean\nNow you too (imp.) \u00ce\u0142d\u012b\u2032n\u012b like say,\u201d like it he said to. And\n\nan\u1d00\u2032\u00f1 9 \u02bba\u2032x\u1d00dj\u016bs, \u201c\u00ce\u0142d\u012b\u2032n\u012b\u201d h\u00een s\u0101\u2032wan. W\u1d00\u2032gi\u00ean l\u02bc k\u00ee\u2032lsgudaiani,\nthis child, \u201c\u00ce\u0142d\u012b\u2032n\u012b,\u201d like said. And it said it wrong,\n\na\u2032n\u1d00\u00f1 10 \u02bba\u2032xadj\u016bs g\u1d00m y\u00ea\u2032nk\ua71de g\u016b\u2032sao\u02bbaiy\u0101\u2032\u00f1an \u1d00\u2032\u0142a. W\u1d00\u2032gi\u00ean\nthis child not very well knew how to talk because. And\n\nha\u2032os\u00een ki\u00e4\u2032\u00f1 11 l\u02bc k\ua71dwai\u2032an. W\u1d00\u2032gi\u00ean a\u2032n\u1d00\u00f1 \u02bba\u2032x\u1d00dj\u016bs h\u1d00n\u00ees\u00ee\u2032n l\u02bc\n again his name he mentioned. And this child again his\n\nki\u0113 k\ua71dwai\u2032an. 12 W\u1d00\u2032gi\u00ean l\u0101 l\u02bc k\u00ee\u2032\u0142y\u00eadaian. W\u1d00\u2032gi\u00ean a\u2032n\u1d00\u00f1 \u02bba\u2032xadj\u016bs\nname mentioned. And his it said right. And this child\n\nl\u1d00 st\u1d00 q\u0101\u2032-idan. 13\nhim from started.\n\n\nW\u1d00\u2032gi\u00ean l\u1d00 st\u1d00 \u02bb\u1d00\u00f1 l\u02bc \u029f\u0323s\u029fa\u2032s-qa\u0142\u012bya\u2032n. \ud834\udd06 \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, 14\n And him from himself it turned around. \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\n\n\u00ce\u0142d\u012b\u2032n\u012b,\u201d \ud834\udd07 h\u00een l\u02bc s\u016b\u2032\u00eedan. Da l\u1d00 l\u02bc q\ua71d\u0113\u2032sdad\u0113 ga l\u02bc \u0142\u02bbwa\u2032gas\n\u00ce\u0142d\u012b\u2032n\u012b,\u201d like it began saying. For his it forget to it was afraid\n\n15 \u1d00\u0142\u016b\u2032 l\u02bc s\u0101\u2032wan. W\u1d00\u2032gi\u00ean l\u1d00 st\u1d00 l\u02bc dji\u00ee\u00f1\u0113\u2032\u02bbe\u0142s \u029f\u0323\u016b ha\u2032os\u00een\n therefore it said. And from him it got far when again\n\n l\u02bc ki\u0113 16 da l\u02bc q\ua71d\u0113\u2032sgadan. W\u1d00\u2032gi\u00ean ha\u2032os\u00een la gui l\u02bc sta\u02bb\u0113\u2032lan.\nhis name for it forgot. And again him toward it returned.\n\nW\u1d00\u2032gi\u00ean 1 la \u02bb\u1d00n l\u02bc q\u0101\u2032\u029f\ua71das \u029f\u0323\u016b ha\u2032os\u00een ki\u02bba\u2032\u00f1 laga l\u02bc sudai\u2032an.\n And him to it came when again his name to it he told.\n\n\u201c\u00ce\u0142d\u012b\u2032n\u012b h\u00een 2 \u0142 s\u016b,\u201d h\u00een an\u1d00\u2032\u00f1 \u02bba\u2032as ha\u2032os\u00een \u00ce\u0142d\u012b\u2032n\u012b sudai\u2032an.\n\u201c\u00ce\u0142d\u012b\u2032n\u012b like (imp.) say,\u201d like this child again \u00ce\u0142d\u012b\u2032n\u012b said to.\n\nW\u1d00\u2032gi\u00ean an\u1d00\u2032\u00f1 3 a\u2032as ha\u2032os\u00een g\u00ee\u00f1a\u2032n s\u0101\u2032wani. W\u1d00\u2032gi\u00ean ha\u2032os\u00een l\u02bc\n And this child again like said. And again he\n\nk\u00ee\u0142y\u00ea\u2032daiane. 4 Wa\u2032\u029f\u0323\u016b ha\u2032os\u00een l\u1d00 st\u1d00 l\u02bc q\u0101\u2032-its-qa\u0142\u012byan l\u02bc ki\u0113\u2032 l\u02bc\nsaid it right. Then again from him it as it went away his name it\n\n k\ua71dw\u012b\u2032d\u1d00\u00f1\u00eedan. 5 \ud834\udd06 \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\u201d \ud834\udd07 h\u00een l\u02bc\nbegan to repeat. \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\u201d like it\n\n s\u016b\u2032-idan. Hawa\u2032n \u201c\u00ce\u0142d\u012b\u2032n\u012b\u201d h\u00een 6 l\u02bc s\u016b\u2032g\u1d00ndan na ga l\u02bc\nbegan to say. Yet \u201c\u00ce\u0142d\u012b\u2032n\u012b\u201d like while it was saying house to it\n\nqatc\ua71dai\u2032an. Wa\u2032\u029f\u0323\u016b \u029f\ua71dao g\u1d00m ki\u0113\u2032 da l\u02bc 7 q\ua71d\u0113\u2032sgada\u00f1an. 8\n entered. Then, however, not the name for it forgot.\n\n\nW\u1d00\u2032gi\u00ean k\ua71diw\u0113\u2032 l\u02bc da\u02bba\u2032s\u029ftc\ua71dasi \u02bbai\u2032yan \u201c\u00ce\u0142d\u012b\u2032n\u012b,\u201d l\u02bc\n And the door it opened right through \u201c\u00ce\u0142d\u012b\u2032n\u012b,\u201d he\n\ns\u016b\u2032daltc\ua71daian: 9 \u201cTc\u00eena\u2032-i, \u00ce\u0142d\u012b\u2032n\u012b qeig\u1d00\u2032\u00f1a,\u201d h\u00een a\u2032n\u1d00\u00f1 \u02bba\u2032as\nwent in saying: \u201cGrandfather, \u00ce\u0142d\u012b\u2032n\u012b find,\u201d like this child\n\n tc\u012b\u2032n\u1d00\u00f1 sudai\u2032an. 10 W\u1d00\u2032gi\u00ean gi\u00ea\u2032st\u1d00 l\u02bc qa\u2032gan \u02bba l\u02bc\nits grandfather said to. And from whence it went to its\n\n tc\u00ee\u2032na l\u0101 l\u02bc \u02bbalqa\u2032-idan. W\u1d00\u2032gi\u00ean 11 ga-\u00ee\u2032ns gu la \u02bb\u1d00n\ngrandfather its it led. And floated at him to\n\nl\u02bc \u00ees\u029f\ua71da\u02bb\u0101\u2032wan. L\u02bc dj\u0101 \u00ee\u2032s\u00een la \u1d00\u0142 idja\u2032n. W\u1d00\u2032gi\u00ean 12\n they came. His wife too him with was. And\n\n na\u2032\u02bbaist\u1d00ga\u00f1an l\u02bc \u0142k\ua71dw\u012b\u2032d\u1d00s\u029fyua\u2032n\u02bbwas \u029f\u0323\u016b l\u0101\u2032gu\u02bb\u0113\nas soon as (they saw him) they were much troubled when into his (canoe)\n\nl\u02bc x\u016b\u2032st\u1d00\u029fiawan. 13 W\u1d00\u2032gi\u00ean n\u0113 xetgu l\u1d00 d\u1d00\u2032\u00f1\u1d00\u0142\nthey got quickly. And the house in front of him with\n\nl\u02bc \u02bb\u0101\u2032sgada\u02bbwan. 14\n they arrived.\n\n\nL\u02bc \u00eest\ua71da\u0142a\u2032\u02bbwas gi\u00ean haw\u012b\u2032dan na ga l\u02bc \u00eesd\u0113\u2032y\u0113 da 15\n They got off when quickly house to him take up to\n\n la l\u02bcgud\u1d00\u00f1a\u2032\u02bbwan. W\u1d00\u2032gi\u00ean q\ua71do\u2032law\u016b\u00f1 la l\u02bc q\u00eand\u0101\u2032\u02bbwan. Gia\u2032ga-i\nthey wanted to do to him. And his legs he showed to them. To stand\n\n16 \u02bbad\u014d\u2032 l\u02bc \u02bb\u00easga\u2032si \u00ee\u2032s\u00een la l\u02bc q\u00eand\u0101\u2032\u02bbwan. H\u00ee\u2032\u00f1an\n he was unable too he showed them. Only\n\n \u02bba-i la s\u029f\ua71d\u00ee\u2032sil\u1d00\u00f1ga\u00f1an. 17 G\u1d00m \u029f\ua71d k\u00eel l\u02bc gud\u1d00\u00f1\u02bb\u0101\u2032\u00f1an.\nhe made signs with his fingers. Not their language he knew.\n\nW\u1d00\u2032gi\u00ean n\u1d00\u00f1 \u012b\u2032\u0142i\u00f1as lg\u016bs d\u014d \u02bbat\u1d00g\u0101\u2032lan. 1 W\u1d00\u2032gi\u00ean tc\ua71d\u0101\u2032nu\u0113 dj\u00eengu\n And the man mat for this ran up. And the fire near\n\nla l\u02bc \u02bb\u0101\u2032wa\u02bbwan. 2\nhim they put.\n\n\nWa\u2032\u029f\u0323\u016b g\u00een k\ua71d\u012b\u2032na la gui l\u02bc \u00ee\u2032sda\u0142a\u02bbwan. W\u1d00\u2032gi\u00ean tc\ua71d\u0101\u2032anu\u0113 3 \u02bba\n Then things warm him upon they put. And the fire in\n\n\u00ees\u00ee\u2032n la l\u02bc \u029f\u1d00k\ua71d\u00ee\u2032n\u1d00\u00f1ida\u02bbwan. W\u1d00\u2032gi\u00ean l\u02bc qadj\u00ee\u2032\u00f1 gu \u00ee\u2032s\u00een g\u00een 4\n too him they made warm. And his head at too things\n\nk\ua71d\u012b\u2032na la l\u02bc \u00ee\u2032sda\u02bb\u014dga\u00f1an. W\u1d00\u2032gi\u00ean l\u02bc k\ua71dial h\u1d00n \u00ees\u00ee\u2032n xao\n warm him they put on. And his legs too liquid (water)\n\nl\u0101 5 l\u02bc \u029f\u00eek\ua71d\u012b\u2032n\u1d00s\u029fa\u02bbwan. W\u1d00\u2032gi\u00ean xao \u0142\u00f1an k\ua71d\u012bn\u00ees\u029fa\u2032s\nhis they warmed for. And liquid (water) a little became warm\n\n\u029f\u0323\u016b l\u02bc k\ua71dia\u2032l gui 6 n\u1d00\u00f1 dj\u0101\u2032adas \u00eesda\u2032idan. W\u1d00\u2032ta\u0142\nwhen his legs upon the woman began putting it. At the same time\n\nn\u1d00\u00f1 \u012b\u2032\u0142i\u00f1as h\u1d00n \u00ees\u00ee\u2032n l\u02bc q\u1d00\u2032dji ga g\u00een 7 k\ua71d\u00ee\u2032ndaga\u00f1an. W\u1d00\u2032gi\u00ean\nthe man too his head to things kept putting warm. And\n\n \u0142\u00f1a\u2032n l\u02bc q\ua71da\u2032oas gu h\u1d00n q\ua71dol\u1d00wu\u2032\u00f1 l\u02bc 8 ya\u2032g\u1d00\u0142daian.\na little he sat there even his legs he tried to straighten.\n\nW\u1d00\u2032gi\u00ean l\u0101\u2032\u00f1a l\u0101\u2032gane. Wa\u2032\u029f\u0323\u016b \u029fan l\u0101\u2032\u00f1a l\u02bc\n And his were good (well). Then stopped his he\n\n \u02bb\u0101\u2032\u0142da\u02bbwane. 9\nput hot water on.\n\n\nW\u1d00\u2032gi\u00ean sq\ua71d\u0101\u2032\u00f1u l\u02bc g\u012bn\u1d00\u2032ns gi\u00ean la ga \u029f\ua71dsq\ua71das\u029fai\u2032an. W\u1d00\u2032gi\u00ean\n And stick he asked to be given when him to they gave it. And\n\nla ga \u029f\ua71d 10 sq\ua71das\u029fa\u2032s \u029f\u0323\u016b \u02bb\u1d00\u00f1 l\u02bc k\u00eetgia\u2032gan. W\u1d00\u2032gi\u00ean\nhim to they gave it when himself he stood up by means of. And\n\n kiaga ag\u1d00\u2032\u00f1 l\u02bc k\u012b\u2032\u029f\u0323s\u029f\u00eewaguda\u00f1\u00adan. 11 W\u1d00\u2032gi\u00ean kia l\u02bc\nto the outside of himself he tried to go. And outside he\n\nq\ua71dao qaod ha\u2032os\u00een si\u0142g\u0101\u2032\u00f1an\nsat after a while again back\n\n ag\u1d00\u2032\u00f1 l\u02bc k\u012b\u2032\u029f\u0323s\u029ftc\ua71daian. 12 L\u02bc\nhe came in with the assistance of the stick. He\n\n \u02bb\u0101\u2032dagas l\u0101 l\u02bc q\u00ea\u2032\u00f1\u02bbwas \u1d00\u0142\u016b\u2032 g\u1d00m tao la ga\nwas different (i.e., sick) his they saw therefore not food him to\n\nl\u02bc \u00eesd\u0101\u2032\u02bba\u00f1\u02bbuga\u00f1an. 13 G\u1d00m la l\u02bc q\u00ea\u00f1\u02bb\u0101\u2032\u00f1\u02bbuga\u00f1an k\ua71di\u00ean l\u02bc \u012b\u2032\u029f\ua71d-adas\n they gave. Not him they saw (before) although he was a\n chief\n\nl\u0101 l\u02bc q\u00ea\u00f1\u0101\u2032\u02bbwan. 14\nhis they saw.\n\n\nW\u1d00\u2032gi\u00ean xao la\u02bb\u1d00n l\u02bc q\u00ea\u2032n\u00ees\u029fda\u02bbwan. Ila\u2032 \u00ee\u2032s\u00een tao la \u02bb\u1d00n\n And liquid (water) for him they warmed. Besides food him for\n\n15 l\u02bc \u029f\u00ee\u2032\u00f1\u02bbal\u1d00\u00f1a\u02bbwan. \u029f\u0323\u012b\u2032s\u029f\u0323\u016ban xao k\ua71d\u012b\u2032n\u1d00s\u029f\u1d00s \u029f\u0323\u016b t\u014d\n they cooked. By and by liquid (water) was warm when grease\n\n \u02bb\u0113 l\u02bc qoa\u2032n\u00add\u1d00y\u016banan. 1 W\u1d00\u2032gi\u00ean la xetgu l\u02bc tc\ua71d\u00ees\u0101\u2032\u02bbwane. W\u1d00\u2032gi\u00ean\ninto she put very much. And him before they put it. And\n\ns\u029fagu\u2032l \u00ees\u00ee\u2032n 2 la gu l\u02bc t\ua71da\u2032os\u029faian. Ao \u029f\u1d00gu \u029f\u029f\u0323\u016b\u2032 xad\u0113\u2032\n spoon too him to she gave. This how the ancient people\n\n w\u1d00g\u0101\u2032\u00f1an. W\u1d00\u2032gi\u00ean 3 wa\u2032\u029f\u0323\u02bba xao l\u02bc n\u00ee\u0142g\u012b\u2032s \u029f\u0323\u016b t\u0101\u2032w\u0113\nwere doing. And after it broth he had done drinking when the food\n\n\u00ees\u00ee\u2032n la xetgu l\u02bc \u00eesdai\u2032ani. T\u014d 4 x\u1d00n \u00ee\u2032s\u00een w\u1d00s\u016bw\u0113\u2032t la l\u02bc\n too him before she put. Grease too with it him she\n\ntadai\u2032an. W\u1d00\u2032gi\u00ean l\u02bc tag\u012b\u2032s gi\u00ean tao q\ua71d\u1d00\u2032lat 5 h\u1d00n \u00ees\u00ee\u2032n\nlet eat. And he finished eating when food another kind too\n\nla xetgu l\u02bc \u00eesdai\u2032an. W\u1d00\u2032gi\u00ean d\u1d00\u2032man la ga t\u0101s l\u0101 l\u02bc 6 q\u00eans\nhim before she put. And well he something ate his she saw\n\n \u1d00\u0142 g\u00een t\u0101\u2032wa q\ua71d\u1d00\u2032lat \u00ee\u2032s\u00een la ga l\u02bc \u00eesdai\u2032an. 7\nwith some food another kind of too him to she gave.\n\n\nW\u1d00\u2032gi\u00ean d\u1d00\u2032man l\u02bc \u02bb\u0113\u0142s la l\u02bc q\u00e4\u2032\u00f1an gi\u00ean h\u00een dj\u0101\u2032\u02bb\u1d00\u00f1 l\u02bc 8\n And well he became him she saw and like his wife he\n\nsudai\u2032an, \u201cTadja\u2032o las \u029f\u0323\u016b lnaga\u2032-i \u02bba l\u1d00 d\u1d00\u2032\u00f1\u1d00\u0142 t\ua71dal\u1d00\u2032\u00f1\nsaid to, \u201cWind is good when the town to him with we\n\n \u029f\u016bq\u0101\u2032-idasa\u00f1.\u201d 9 W\u1d00\u2032gi\u00ean s\u00ee\u00f1iai\u2032y\u1d00n. W\u1d00\u2032gi\u00ean g\u1d00m \u02bb\u0101\u2032lgua\nwill go by canoe.\u201d And it was evening. And not in the night\n\nl\u02bc q\ua71d\u1d00s\u029f\u02bb\u0101\u2032\u00f1\u02bb\u016bga\u00f1an 10 l\u1d00 d\u1d00\u2032\u00f1\u1d00\u0142 lnaga\u2032-i \u02bba \u029f\u016bq\u0101\u2032-id\u0113 d\u1d00\nthey were sleeping him with the town to go to\n\nl\u02bc gud\u1d00\u00f1\u02bb\u0101\u2032wan \u1d00\u2032\u0142a. A\u2032n\u1d00\u00f1 11 \u012b\u2032\u029f\ua71dagidas \u029f\ua71dao q\ua71day\u016b\u2032anan.\nW\u1d00\u2032gi\u00ean\n they wanted because. This chief, however, slept much. And\n\nl\u02bc q\ua71das t\ua71da\u0142 \u029f\u02bb\u0101\u2032w\u0113 12 q\ua71d\u1d00\u2032t\u1d00ga\u00f1a l\u02bc \u00eesd\u0101\u2032\u02bbwan. \u029fu\u0113\u2032\nhe slept while the property on the beach they put. The canoe\n\n\u00ees\u00ee\u2032n tc\u0101nga \u1d00\u2032\u00f1a l\u02bc \u00eesd\u0101\u2032\u02bbwan. 13 W\u1d00\u2032gi\u00ean \u029f\u016b\u2032gue g\u00een\n too into the sea theirs they put. And into the canoe things\n\n \u1d00\u2032\u00f1a l\u02bc \u00eesd\u0101\u2032\u02bbwan. G\u1d00m lnaga\u2032-i st\u1d00 l\u02bc 14 dj\u012b\u2032\u00ee\u00f1\u02bba\u00f1a\u02bbwan. W\u1d00\u2032gi\u00ean\ntheirs they put. Not the town from they lived far. And\n\nl\u02bc sk\u012b\u2032nas \u029f\u0323\u016b l\u1d00 d\u1d00\u2032\u00f1\u1d00\u0142 l\u02bc \u029fuq\u0101\u2032-ida\u02bbwas\u00ees 15 la ga l\u02bc\nhe awoke when him with they would go off by canoe him to they\n\nsud\u0101\u2032\u02bbwan. 16\n said.\n\n\nW\u1d00\u2032gi\u00ean la\u2032gia \u029f\u016b\u2032e gu\u02bba n\u1d00\u00f1 dj\u0101\u2032das \u029fuq\u0101\u2032gan. N\u1d00\u00f1 \u00ee\u2032\u0142i\u00f1as 1\n And his canoe in the woman went by canoe. The man\n\nh\u1d00n \u00ees\u00ee\u2032n gia \u029fu\u0113\u2032gu\u02bba l\u1d00 d\u1d00\u2032\u00f1a\u0142 \u029fuq\u0101\u2032gan. W\u1d00\u2032gi\u00ean l\u1d00 d\u1d00\u2032\u00f1\u1d00\u0142\n too his canoe in him with went by canoe. And him with\n\nlnaga\u2032-i 2 gu l\u02bc \u029fu\u00ee\u2032s\u029f\ua71da\u02bbawan. W\u1d00\u2032gi\u00ean l\u1d00 \u029f\ua71d q\ua71d\u1d00l\u0101\u2032\u02bbwan.\nthe town at they came by canoe. And they were surprised at them.\n\nW\u1d00\u2032kunast\u02bc \u029fu\u0113\u2032 3 l\u0101 \u02bbas\u02bbw\u0101\u2032ns\u00ee\u00f1a\u02bbwani. W\u1d00\u2032gi\u00ean w\u0113d \u029f\ua71dao\nBefore it the canoe theirs was one. And now, however,\n\n l\u0101 \u02bb\u0101\u2032st\u1d00\u00f1\u02bbwasi \u029f\u0323\u016b 4 la \u029f\ua71d q\ua71d\u1d00l\u0101\u2032\u02bbwan. Kia l\u1d00\ntheirs were two when they were surprised at them. Outside them\n\nk\ua71di\u016b\u2032 \u029f\ua71d sk\ua71d\u016bly\u016b\u2032ana\u02bbwan. W\u1d00\u2032gi\u00ean n\u1d00\u00f1 5 x\u0101\u2032da q\ua71d\u1d00\u2032lat l\u0101\u2032gu\u02bba\n for they were in a great crowd. And a person another in theirs\n\ntc\ua71d\u0101\u2032\u00f1was \u029f\ua71d q\u00e4\u2032\u00f1an. 6\n sat they saw.\n\n\nW\u1d00\u2032gi\u00ean l\u02bc k\u00eet\u029f\ua71d\u2032djag\u1d00\u0142\u02bbwas \u029f\u0323\u016b lnaga\u2032-i \u02bbask\ua71du h\u1d00n l\u02bc 7 d\u014d\u2032\u00eet\u02bbawane\n And they came ashore when the town whole very them went to\n\ng\u1d00m w\u1d00\u2032kunast\u02bc l\u1d00 \u029f\ua71d q\u00ea\u00f1\u02bb\u0101\u2032\u00f1ga\u00f1an \u1d00\u2032\u0142a. St\u1d00k\ua71d\u1d00\u2032n 8 lnaga\u2032-i gu la\nnot before it him they saw because. Stikine town at\nhim\n\nd\u1d00\u2032\u00f1\u1d00\u0142 l\u02bc \u029fu\u00ees\u029f\ua71da\u02bba\u2032wan. W\u1d00\u2032gi\u00ean haw\u012b\u2032dan na ga 9 la \u029f\ua71d \u00eesd\u0101\u2032\u02bbwan.\n with they came by canoe. And quickly house to they took them.\n\nW\u1d00\u2032gi\u00ean St\u1d00k\ua71d\u1d00\u2032n xad\u0113\u2032 \u012b\u0142a\u2032ndjid\u0113 \u00eesgi\u00ea\u2032n dj\u0101\u2032d\u0113 10 d\u1d00\u00f1\u1d00\u0142a\u2032n\n And the Stikine people the men and the women with\n\n\u00ees\u00ee\u2032n \u02bba\u2032aga-i d\u1d00\u2032\u00f1\u1d00\u0142an \u00ees\u00ee\u2032n na-i stag\u0101\u2032ne. L\u1d00 \u029f\ua71d 11\n too the children with too the house was full. Them they\n\n gus\u02bb\u0101\u2032na\u02bbwagan. G\u1d00m w\u1d00\u2032kunast\u02bc l\u1d00 \u029f\ua71d q\u00ea\u2032\u00f1\u02bba\u00f1ga\u00f1an k\ua71di\u00e4\u2032nan 12 l\u02bc\nwere surprised at. Not before it him they saw although he\n\n \u012b\u2032\u029fadas l\u0101\u2032\u00f1a \u029f\ua71d q\u00e4\u2032\u00f1an. 13\nwas a chief his they saw.\n\n\nW\u1d00\u2032gi\u00ean ao la d\u1d00\u2032\u00f1a\u0142 l\u02bc \u029fuq\u0101\u2032\u029f\u0323agan. H\u00een ga sk\ua71d\u016b\u2032lasga-i 14 ga l\u02bc\n And now him with they came home. Like the crowd to he\n\ns\u0101\u2032wan, \u201cD\u012b t\ua71dak\ua71d\u1d00\u2032n na\u00f1\u02bb\u0101\u2032g\u1d00n \u029f\u0323\u016b a\u2032n\u1d00\u00f1 x\u0101\u2032das l\u02bc 15 qe\u2032ig\u1d00n.\n said, \u201cMy grandchild went out to play when this person it found.\n\nL\u02bc na\u00f1\u02bb\u0101\u2032g\u1d00n. L\u02bc g\u014d qaod l\u02bc q\u0101\u2032tc\ua71d\u00eeg\u1d00n. Hit\ua71d\u1d00\u2032n 16\nIt went to play. It was after gone a while it came in. Then\n\n k\ua71diw\u0113\u2032 l\u02bc da\u02bb\u0101\u2032s\u029ftc\ua71d\u00eeg\u1d00ndan, \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b\u201d h\u00een l\u02bc\nthe door it as opened, \u201c\u00ce\u0142d\u012b\u2032n\u012b, \u00ce\u0142d\u012b\u2032n\u012b,\u201d like it\n\nsud\u0101\u2032ltc\ua71d\u00eeg\u1d00n. 1 \u201cTc\u00ee\u2032na \u00ce\u0142d\u012b\u2032n\u012b qeig\u1d00\u2032na,\u201d h\u00een l\u02bc s\u016b\u2032g\u1d00n.\ncame in saying. \u201cGrandfather \u00ce\u0142d\u012b\u2032n\u012b (I) found,\u201d like it said.\n\nA\u0142dj\u012b\u2032\u1d00\u0142\u016b la t\ua71dal\u1d00\u2032\u00f1 2 q\u00ea\u00f1\u02bb\u0101\u2032g\u1d00n. W\u1d00\u2032gi\u00ean na ga la t\ua71dal\u1d00\u2032\u00f1\nTherefore him we went to see. And house to him we\n\n\u00ee\u2032sdag\u1d00n. Gia\u2032ga-i \u02bbad\u014d\u2032 l\u02bc 3 \u02bb\u00ea\u2032sgag\u1d00n. L\u02bc q\ua71dol\u016b\u2032 gutga\n took. To stand around he got (was unable). His legs together\n\nl\u0101\u2032\u00f1a \u0142gak\ua71d\u1d00\u2032d\u1d00\u00f1ag\u1d00n. W\u1d00\u2032gi\u00ean lg\u016bs 4 \u02bb\u0101\u2032\u00f1\u1d00\u0142 na ga la t\ua71dal\u1d00\u2032\u00f1\n his were bent. And mat in house to him we\n\n\u02bb\u0101\u2032s\u029ftc\ua71d\u00eeg\u1d00n. W\u1d00\u2032gi\u00ean s\u00een s\u02bbasgu la \u02bbad\u014d\u2032 t\ua71dal\u1d00\u2032\u00f1 5\n carried up. And day whole him around we\n\n \u029fe\u00ee\u2032ld\u1d00\u00f1g\u1d00n. W\u1d00\u2032gi\u00ean l\u02bc gia\u2032g\u1d00n \u029f\u0323\u016b kia\u2032ga\ntried to make (well). And he stood up when outside\n\nag\u1d00\u2032\u00f1 l\u02bc ki\u029f\u0323\u2032s\u029fuwag\u1d00n. 6 Wa\u2032\u029f\u0323\u016b la t\ua71dal\u1d00\u2032\u00f1 ga ga t\u0101\u2032dag\u1d00n. L\u02bc l\u1d00\u2032gas\n he went with a cane. Then him we gave to eat. He was well\n\n\u029f\u0323\u016b h\u0101\u2032\u0142gui ga la d\u1d00\u2032\u00f1\u1d00\u0142 7 t\ua71dal\u1d00\u2032\u00f1 \u029fu\u00ee\u2032st\ua71deid\u1d00n.\nwhen hither to him with we went by canoe.\n\n \u029fig\u1d00\u2032n\u0142a\u00f1an \u0142a s\u02bbun la d\u1d00\u2032\u00f1\u1d00\u0142 idjiga\u2032-i ga d\u012b 8 gwa\u2032was\nIn an uninhabited place I alone him with stay to I disliked\n\n \u1d00\u0142\u016b\u2032 ha\u0142gu\u012b\u2032 la d\u1d00\u2032\u00f1\u1d00\u0142 \u0142 \u029fuq\u0101\u2032-id\u1d00n,\u201d h\u00een l\u02bc s\u0101\u2032wan. 9\ntherefore hither him with I came by canoe,\u201d like he said.\n\n\nLa \u1d00\u0142 l\u02bc gia\u0142a\u2032ndawa\u2032s t\ua71da\u0142 q\ua71d\u0101\u2032l\u1d00\u00f1 l\u02bc q\ua71dogud\u1d00\u2032ns\nHim of he (they) related while his skin he felt with his teeth\n\nl\u0101\u2032\u00f1a \u029f\ua71d q\u00ea\u2032\u00f1\u00adq\ua71do\u0142daian. 10 W\u1d00\u2032gi\u00ean gu\u2032tg\u1d00 la \u029f\ua71d\n his they saw him secretly. And to each other him they\n\n sudai\u2032an. W\u1d00\u2032gi\u00ean St\u1d00k\ua71d\u1d00\u2032n xad\u0113\u2032 11 \u012b\u2032\u029f\ua71dad\u0113 h\u00een s\u0101\u2032wan: \u201cN\u1d00\u00f1\ntold about. And Stikine people the chief like said: \u201cThe\n\n\u012b\u2032\u029f\ua71dadas \u02bba-i \u0142 q\ua71dogud\u1d00\u2032\u00f1\u02bb\u014d.\u201d W\u1d00\u2032gi\u00ean 12 l\u02bc q\ua71d\u1d00l l\u0101\u2032\u00f1a n\u1d00\u00f1\n chief blood (imp.) taste ye.\u201d And his skin his one\n\n q\ua71do\u2032tsgi\u0142daian. W\u1d00\u2032gi\u00ean st\u1d00 l\u02bc \u02bb\u1d00\u2032nst\u1d00\u029f\ua71das \u029f\u0323\u016b 13 \u201cN\u1d00\u00f1\nfelt with his teeth. And from he lifted his head when \u201cThe\n\n\u012b\u2032\u029f\ua71dadas \u02bba\u2032-iy\u016b t\u1d00\u00f1\u0101\u2032g\u1d00\u00f1gua,\u201d h\u00een l\u02bc s\u0101\u2032wan. Wa\u2032\u029f\u0323u St\u1d00k\ua71d\u1d00\u2032n 14\nchief\u2019s blood that is salt,\u201d like he said. Then the Stikine\n\nxad\u0113\u2032 q\ua71d\u1d00\u2032ld\u1d00\u00f1ayu\u0101\u2032nan. Dj\u012b\u2032\u00f1a l\u02bc x\u0323\u016b\u2032tg\u1d00\u00f1gwa\u00f1an \u02bb\u1d00n\npeople were very much surprised. A long time he was blown about for\n\nwa\u2032\u1e36\u016b l\u0101\u2032\u00f1a 15 \u029f\ua71d u\u2032ns\u1d00d\u02bbelan. W\u1d00\u2032gi\u00ean lnaga\u2032-i xa\u2032d\u0113 kia\u2032ga\nthen his they came to know. And the town the people outside\n\n\u012bdj\u0101\u2032ne. \u029f\u1d00gu l\u02bc 1 \u02bbets \u02bb\u1d00n la \u029f\ua71d u\u2032ns\u1d00d\u1d00\u0142s \u029f\u0323\u016b \u029f\u012b\u2032dj\u00eest\u1d00 l\u02bc \u00ees\n went. How he was like for him they knew when whence he\n was\n\ng\u1d00m \u02bb\u1d00n \u029f\ua71d u\u2032ns\u1d00da\u02bba\u00f1an. 2\nnot for they knew.\n\n\nW\u1d00\u2032gi\u00ean gu h\u1d00n d\u1d00ma\u2032n la \u029f\ua71d\u1d00 q\u00ea\u2032\u00f1idan. W\u1d00\u2032gi\u00ean\n And there right carefully him they began to look after. And\n\n\u02bb\u1d00\u2032na 3 qoan gut gu l\u02bc \u012bdj\u0101\u2032ni. W\u1d00\u2032gi\u00ean gu h\u1d00n l\u02bc\nyears many during there he was. And there right he\n\n \u029f\u00eegai\u02bbe\u2032lane. G\u1d00m 4 si\u0142g\u0101\u2032\u00f1 st\u1d00 l\u02bc \u00ees\u02bb\u0101\u2032\u00f1ane g\u1d00m\nstayed always (joined the tribe). Not back from he went not\n\n\u029f\u012b\u2032djan l\u02bc \u029f\u1d00ga \u00ees \u02bb\u1d00n l\u02bc u\u2032ns\u1d00d\u02bba\u00f1an \u1d00\u2032\u0142a. 5 L\u02bc g\u012b\u2032dal\u1d00\u00f1\n where his land was for he knew because. His children\n\nst\u1d00ns\u0101\u2032\u00f1an. St\u1d00\u00f1 l\u0101 \u012b\u0142a\u2032ndjidagan gi\u00ean st\u1d00\u00f1 \u00ees\u00ee\u2032n 6 l\u0101 djad\u0101\u2032gan.\nwere four. Two his were men and two too his were women.\n\nW\u1d00\u2032gi\u00ean St\u1d00k\ua71d\u1d00\u2032n gu l\u02bc \u00ees k\ua71d\u012b\u00e4\u0142 g\u012b\u2032dal\u1d00\u00f1 da l\u02bc 7 s\u02bb\u0101\u2032-i\u0142ga\u00f1an.\n And Stikine at he was while his children for he was weeping.\n\nDja\u2032\u02bb\u1d00\u00f1 d\u1d00 \u029f\ua71dao g\u1d00m l\u02bc s\u02bba-i\u0142\u02bb\u0101\u2032\u00f1ga\u00f1an. W\u1d00\u2032gi\u00ean la 8 n\u1d00\u00f1 q\u0113\u2032yaiyan\nHis wife for however not he was weeping. And him one found\n\nl\u02bc taod\u012b\u2032\u0142g\u012bgan. 9\nhim took for his friend forever.\n\n\nW\u1d00\u2032gi\u00ean gu l\u02bc \u00eesx\u1d00\u2032nsgats \u029f\u0323\u016b \u029f\ua71d k\u00eel l\u02bc gwa\u2032lan.\n And there he lived a long time when their language he understood.\n\nW\u1d00\u2032gi\u00ean l\u02bc 10 s\u02bb\u0101\u2032-i\u0142g\u1d00\u00f1 qaod \u02bb\u1d00\u00f1 l\u02bc\n And he wept after a while for he\n\n k\u00ee\u2032lk\ua71d\u1d00dj\u016b-idan. W\u1d00\u2032gi\u00ean h\u00een l\u02bc k\ua71d\u1d00dj\u016b\u2032idan:\nbegan to sing a crying song. And like he began singing:\n\n11 \ud834\udd06 \u201cH\u0113g\u0323\u014dn\u014dn\u0113\u2032 \u029fa\u2032gwaiy\u0113 dj\u016b\u2032qoqo\u0142t\u0113dj \ud834\udd07 \ud834\udd06 Hag\u016bs\u0113\u2032 \ud834\udd07 \u0141\u0113\u2032ni g\u00eeta\u2032n\u012b\nhagus\u0113\u2032.\u201d 12\n\n\nW\u1d00\u2032gi\u00ean gu h\u1d00n l\u02bc \u029f\u00eegai\u2032\u02bbelane. W\u1d00\u2032gi\u00ean l\u02bc K\ua71d\u0101\u2032og\u1d00s\n And there right he joined the tribe. And he was of the\n Fish-eggs\n\n\u02bb\u1d00\u2032nst\u1d00 13 \u1d00\u2032\u00f1a l\u02bc s\u0101\u2032wan gi\u00ean la ga ag\u1d00\u2032\u00f1 \u029f\ua71d \u00ee\u2032sda\u02bbodjawan l\u02bc\n about his he told and him to themselves they all gave he\n\n\u012b\u2032\u029f\ua71dagidas l\u0101\u2032\u00f1a 14 \u029f\ua71d q\u00ea\u00f1g\u0101\u2032\u00f1an \u1d00\u0142a\u2032. W\u1d00\u2032gi\u00ean l\u02bc\nwas a chief his they saw because. And his\n\n ta\u2032ol\u1d00\u00f1 K\ua71d\u0101\u2032was l\u02bc g\u014ddiag\u0101\u2032\u00f1an. 15\nfriends the Fish-eggs him lost.\n\n\n\u029f\u012b\u2032s\u029f\u0323u\u1d00n w\u1d00\u2032gi\u00ean, St\u1d00k\ua71d\u1d00\u2032n \u1d00\u0142 ta\u2032ol\u1d00\u00f1 \u02bb\u1d00n l\u02bc \u012b\u2032\u029f\ua71dadas l\u0101\u2032\u00f1a \u029f\ua71d\nBy and by however Stikine of his friends for he was chief his they\n\n1 k\u00ee\u2032\u00f1guda\u00f1an. G\u1d00m \u029f\ua71d\u1d00k\ua71dw\u0101\u2032nan \u029f\u029f\u0323\u016b\u2032 \u029f\u1d00\u2032gui \u029f\ua71d\n heard. Not any time in old times to any places they\n\n\u029fuq\u0101\u2032-id\u1d00\u00f1ga\u00f1an. 2 Sq\ua71d\u0101\u2032\u00f1-kun\u0113 \u0142t\u1d00\u2032n\u02bbu \u029f\ua71d ki\u016b\u2032\u0142gudj\u00eelga\u00f1an.\nstarted by canoe. End of a stick feather they fastened.\n\nW\u1d00\u2032gi\u00ean sa \u029f\ua71d 3 k\u00ee\u0142gudj\u00eelg\u0101\u2032\u00f1ane. G\u1d00m \u0142tanu\u0113\u2032\n And up they lifted it. Not the feather\n\n x\u0323\u016b\u2032\u0142k\ua71dwes\u00ee\u0142dansi \u029f\u0323\u016b hit\ua71d\u1d00\u2032n \u029f\ua71d 4 \u029f\u016bq\u0101\u2032-ida\u00f1an.\nwas moved by the wind when then they started out by canoe.\n\nA\u0142dj\u012b\u2032\u1d00\u0142\u016b g\u1d00m la \u02bb\u1d00n haw\u012b\u2032dan \u029f\ua71d u\u2032nsad\u1d00\u0142\u02bba\u00f1an. 5 W\u1d00\u2032gi\u00ean sil\u0113\u2032t\nTherefore not him for quickly they knew. And afterward\n\nla \u029f\ua71d k\u00ee\u2032\u00f1guda\u00f1an. W\u1d00\u2032gi\u00ean l\u02bc ta\u2032ol\u1d00\u00f1 l\u02bc k\u00ee\u2032\u00f1gud\u1d00ns 6 \u02bb\u1d00n l\u02bc\nhim they heard about. And his friends him heard about for he\n\nu\u2032ns\u1d00d\u02bbelan \u029f\u0323\u016b s\u02bb\u0101\u2032la\u00f1\u0113 ta\u2032ol\u1d00\u00f1 d\u1d00 l\u02bc x\u1d00\u2032ndjut\ua71d\u0101\u2032lane. 7 W\u1d00\u2032gi\u00ean\ncame to know when the song his friends for he sent down. And\n\n\u029f\u012b\u2032s\u029f\u0323\u016b\u1d00n l\u0101 \u029f\ua71d gud\u0101\u2032\u00f1an \u029f\u0323\u016b l\u02bc ta\u2032ol\u1d00\u00f1 gu\u2032d\u1d00\u00f1\u0113 layu\u0101\u2032nan:\nby and by his they heard when his friends the minds were very good:\n\n8 \u201cDal\u1d00\u2032\u00f1 \u02bba d\u012b gutqa\u2032o sk\ua71di\u00e4\u2032nan g\u1d00m \u029f\u1d00gu dal\u1d00\u2032\u00f1 \u02bba d\u012b \u02bb\u0113\u2032t\u0142\u00ee\u00f1\u0113 9\n \u201cYou to I want to go although not how you to I can go\n\nq\u0101\u2032\u02bb\u1d00\u00f1ga\u00f1g\u1d00\u00f1. D\u012b layu\u0101\u2032ng\u1d00\u00f1. Ha\u2032o\u029f\u0323n \u029f\ua71dao g\u1d00m d\u012b l\u0101\u2032\u02bb\u1d00\u00f1g\u1d00n.\nis to be seen. I am very well off. There however not I was happy.\n\n10 D\u012b ta\u2032ol\u1d00\u00f1 K\ua71d\u0101\u2032was djad\u0113\u2032 \u00eesgi\u00ea\u2032n \u012b\u0142a\u2032ndjid\u0113 \u00ee\u2032s\u00een qoanyu\u0101\u2032ng\u1d00\u00f1.\u201d\n My friends Fish-eggs women and men too are very many.\u201d\n\n11 W\u1d00\u2032gi\u00ean \u029fan l\u02bc taw\u0113\u2032 la \u1d00\u0142 gud\u1d00\u00f1\u0113\u2032 st\ua71d\u0113\u2032gan l\u02bc\n And stopped his friends him for their minds were sick he\n\n l\u0101s \u02bb\u1d00n \u029f\ua71d 12 u\u2032ns\u1d00da\u02bbelan \u1d00\u2032\u0142a. L\u02bc dj\u0101 \u029f\ua71dao n\u1d00\u00f1 \u012b\u2032\u0142i\u00f1a\nwas happy for they came to know because. His wife however a man\n\nq\ua71d\u1d00\u2032lat \u012bn\u02bb\u0113\u2032lan l\u02bc k\ua71d\u014d\u2032t\u1d00\u0142s 13 \u02bb\u1d00n l\u0101 \u029f\ua71d u\u2032ns\u1d00dan \u1d00\u2032\u0142a. 14\n other came to marry he was dead for his they thought because.\n\n\nHao \u029fan \u02bb\u00ea\u2032lg\u1d00\u00f1. 15\nHere end becomes.\n\n\n\n\n\n\n\n\nSTORIES ACCOMPANIED BY TEXTS\n\n\nHOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nShe was a chief\u2019s daughter at Dj\u016b. [21] Her father had a slave he owned\nwatch her. Then she said to the slave: \u201cTell a certain one that I say I\nam in love with him.\u201d And, when she went out with him to defecate next\nday, she asked the slave if he had told him. And he said to the chief\u2019s\ndaughter: \u201cHe says he is afraid of your father.\u201d He had not told him,\nand he lied.\n\nShe told the slave to tell another that she was in love with him, and\nagain he did not tell him. He told her he feared her father. When she\nwas unable to get any of her father\u2019s ten nephews she went with the\nslave. And her father discovered it.\n\nThen they abandoned her. Only the wife of her youngest uncle left some\nfood for her.\n\nShe went down on the beach to dig. After she had worked for some time\nshe dug out a cockleshell. In it a baby cried. Then she looked at it. A\nsmall child was in it. Then she took it to the house. She put something\nsoft around it, and, although she did not nurse it, it grew fast. Soon\nit began to creep. Not a long time after that it walked about.\n\nOne time the child said: \u201cHere, mother, like this.\u201d He moved his hand\nas if drawing a bowstring. When he said the same thing again she\nunderstood what he meant. Then she hammered out a copper bracelet she\nwore into a bow for him, and another she hammered into arrows. When she\nhad finished [the bow] she gave it to him along with the two arrows. He\nwas pleased with them.\n\nThen he went out to hunt birds. When he came back, he brought his\nmother a cormorant. His mother ate it. The day after he went hunting\nagain. He brought in a goose to his mother. His mother ate it. And next\nday he again went hunting. He brought in a wren. Then he skinned it. He\ndried [the skin]. He treasured it. And next day also he brought in a\nk\ua71du\u2032tc\ua71dix\u0323u. [22] That, too, he skinned. That too, he dried. And the\nnext day he brought in a blue jay. He skinned and dried that also. The\nday after that he brought in a woodpecker. That he also skinned. That\nhe also dried.\n\nOne time some one was talking to his mother. The house creaked\nmoreover. And when day broke he awoke in a fine house. The carvings on\nthe house posts winked with their eyes. [23] Master Carpenter let\nhimself become his father. He got up and said to him: \u201cCome, chief, my\nchild, let me dress you up.\u201d Then he went to him and he put\nfair-weather clouds [24] upon his face. \u201cNow, chief, my son, come and\nsit idle seaward.\u201d As soon as he did so, the weather was good.\n\nOne time he asked to go fishing with his father. \u201cWe will pull out\nDevilfish-fished-for.\u201d And on their way to fish they pulled it out.\n[25] Then they stopped at House-fishing-ground. [26] He seated his\nfather in the bow. After he had looked at the rising sun for a while he\nsaid: \u201cNow, father, say \u2018The chief among them thinks he will take it.\u2019\u201d\nThis his father said. \u201cSay \u2018The one who comes around the island thinks\nhe will take it,\u2019 father.\u201d And he said so. \u201cFather, say \u2018The shadow\nincreases upon Tc\ua71di\u2032n\u0142a-i; hasten, chief.\u2019\u201d And so he said. \u201cFather,\nsay \u2018The great one coming up against the current begins thinking of\nit.\u2019\u201d So he said. \u201cFather, say \u2018The great one coming putting gravel in\nhis mouth thinks of it.\u2019\u201d So he said. And again, \u201cFather, say \u2018You look\nat it with white-stone eyes (i.e., good eyes).\u2019 Father, say \u2018Great\neater begins thinking of it.\u2019\u201d So he said. [27]\n\nAfter he had finished saying these things it seized the hook. At once\nit pulled him round this island. He struck the edges of the canoe with\nhis hands. He said to it: \u201cMaster Carpenter made you. Hold yourself\nup.\u201d The thing that pulled him about in the fishing ground again pulled\nhim round the island.\n\nAnd when it stopped he tried to pull in the lines. He pulled out\nsomething wonderful, head first. Broad seaweeds grew upon its lips. It\nlay with halibut nests piled together [around it]. [28] He began to put\nthe halibut into the canoe. When the canoe was full he pulled the canoe\nout to make it larger. After he had put them in for a while longer his\ncanoe was full, and he released it.\n\nThen they went away. He brought halibut to his wife. She dried them.\nThen he again called for his son, and when he had finished painting him\nup he said to him: \u201cNow, chief, my son, go over there and see your\nuncles.\u201d So he started thither. He came and sat down at the end of the\ntown. After he had sat there for a while they discovered him. They came\nrunning to him. They then found out who he was. And they again moved\nover to where his mother lived.\n\nAfter they had lived there for a while he went out wearing his wren\nskin. He said: \u201cMother, look at me.\u201d Then his mother went out after\nhim. He sat as broad, high, cumulus clouds over the ocean. [29] His\nmother looked. Then he came in and asked his mother: \u201cDid I look well?\u201d\n\u201cYes, chief, my son, you looked well.\u201d Then he also took the blue-jay\nskin, and he said to his mother: \u201cLook at me.\u201d Then she went out after\nhim. Her son sat blue, broad, and high over the sea. Then he came in\nand said: \u201cMother, did I look well?\u201d \u201cYes, chief, my son, you looked\nwell.\u201d And he also went out with the woodpecker and said: \u201cMother, look\nat me.\u201d Then she went out after him. He sat over the sea, the upper\npart of him being red. She smiled at her son, and when he came in he\nsaid: \u201cMother, did I look well?\u201d \u201cYes, chief, my son, the supernatural\nbeings will not tire of looking at you.\u201d\n\nThen he said: \u201cMother, I shall see you no more. I am going away from\nyou. When I sit in front of Q\ua71dan\u1d00\u2032\u00f1 [30] in the morning, there will be\nno breeze. No one can touch me. [31] When the sky looks like my face as\nmy father painted it there will be no wind. In me (i.e., in my days)\npeople will get their food.\u201d [32] \u201cNow, chief, my son, when you sit\nthere in the morning I will send out feathers for you.\u201d\n\nThen he started off from his mother. His father also went off from her,\nand said: \u201cI also am going away from you. Settle yourself at the head\nof the creek. I shall see you sometimes and I shall also see my son.\u201d\nThen he, too, went off.\n\nAnd at evening she called for her youngest uncle. She said to him:\n\u201cWhen you go fishing to-morrow wear a new hat and have a new paddle.\u201d\nAnd early next day they went fishing. Then she sat down at the end of\nthe town with her knees together. And when she pulled up her dress the\nwind blew out of the inlet. Every time she raised it higher more wind\ncame. When she had raised it to a level with her knees a very strong\nwind blew. And she stretched her arm to the thread of life [33] of him\nonly who wore the new hat, and she saved him, because his wife left\nsomething for her. That was Fine-weather-woman, [34] they say.\n\nThen she took her mat and property and started into the woods up the\nbed of the creek. And she fixed herself there. And a trail ran over\nher. She said that they tickled her by walking upon it, and she moved\nfarther up. There she settled for good. When her son sits [over the\nocean] in the morning, she lets small flakes of snow fall for [him].\nThose are the feathers.\n\n\nThis is one of the most important of all Haida stories, telling as it\ndoes of the incarnation of the sky god, the highest deity anciently\nrecognized by them. S\u00ee\u00f1, the name by which he is known, is the ordinary\nword for day as distinguished from night and from an entire period of\ntwenty-four hours, which also is called \u201cnight;\u201d but it seems to be\nmore strictly applied to the sky above as it is illuminated by\nsunshine. Hence I have chosen to translate the word \u201cShining-heavens.\u201d\nA similar conception is found among the Tsimshian of the neighboring\nmainland, where the sky god is known as Laxha\u2032. It would be interesting\nto learn whether it also obtains among the related Tlingit of Alaska.\n\n\n\n\n\n\n\n\nS\u00ce\u00d1 AGA\u2032\u00d1 QEIDAG\u0323\u0100\u2032G\u0323AN\n\n\nL\u02bc gid\u0101\u2032ga\u00f1 w\u1d00ns\u016b\u2032ga Dj\u016b gu \u1d00. L\u2019 x\u0101\u2032tg\u0323a n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1a dag\u0323ai\u2032as l\u2019\nq\u0101\u2032-idj\u00eetd\u0101g\u0323\u1d00\u00f1\u1d00s. Gi\u00ea\u2032nhao n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1\u1d00s h\u1d00n l\u1d00 la s\u016b\u2032udas \u201cHa\u2032l\u1d00\na\u0142\u0101\u2032na at \u0142 t\u0101\u2032-idis\u00ee\u00f1\u1d00\u00f1 g\u012b s\u012b\u2032wu\u00f1.\u201d Gi\u00ean dag\u0323ala\u2032-ig\u0323a l\u1d00 d\u1d00\u2032\u00f1at la\nqax\u0323ua\u2032lgaga\u2032-i \u029f\u0323\u016b n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1\u1d00s l\u1d00 gi l\u1d00 suudaga\u2032-i gi la at la\nkia\u2032n\u1d00\u00f1\u1d00s. Gi\u00ean h\u1d00n n\u1d00\u00f1 gida\u2032s gi l\u1d00 s\u012b\u2032wus \u201cD\u1d00\u00f1 x\u0101\u2032tg\u0323a gi l\u2019 \u0142g\u0323oa\u2032ga\u00f1\nl\u2019 s\u016b\u2032ug\u1d00n.\u201d G\u1d00m l\u1d00 s\u016b\u2032udag\u0323\u1d00\u00f1\u1d00si sk\ua71di\u00e4\u2032x\u1d00n la k\ua71d\u016b\u2032gada\u00f1 w\u1d00ns\u016b\u2032ga.\n\nN\u1d00\u00f1 sg\u0323o\u0101\u2032na at \u00ea\u2032s\u00ee\u00f1 la t\u0101\u2032-is\u00ee\u00f1\u1d00s n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1\u1d00s g\u012b l\u1d00 n\u012b\u2032dj\u00ee\u00f1xa\u2032\u0142si\ngi\u00ean \u00ee\u2032s\u00ee\u00f1 g\u1d00m l\u1d00 s\u016b\u2032udag\u0323\u1d00\u00f1\u1d00si. Gi\u00ean l\u2019 x\u0101\u2032tg\u0323a gi l\u2019 \u0142g\u0323oa\u2032ga\u00f1 l\u1d00gi la\ns\u012b\u2032wus. L\u2019 x\u0101\u2032tga n\u0101\u2032tg\u0323al\u1d00\u00f1 \u029f\u0101\u2032al\u1d00s g\u0323ad\u014d\u2032 la k\u00ee\u0142g\u0323etsgaiya\u2032-i \u029f\u0323\u016b n\u1d00\u00f1\ngida\u2032s n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1\u1d00s at t\u0101\u2032iya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean l\u2019 x\u0101\u2032tg\u0323a g\u0323\u1d00n\nu\u2032ns\u1d00td\u1d00\u0142si.\n\nGi\u00ea\u2032nhao l\u1d00 st\u1d00 \u029f\ua71d tc\ua71da\u2032sdaiya\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 q\u0101\u2032g\u0323al\u1d00\u00f1 sg\u0323o\u0101\u2032na dj\u0101\u2032ag\u0323a\ndaog\u0323an\u0101\u2032gas sg\u0323u\u2032nx\u1d00n gat\u0101\u2032 l\u1d00 gi \u00eenxai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nL\u2019 djig\u0323\u0101\u2032gasg\u0323ag\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. Ga\u00f1\u0101\u2032\u00f1 l\u1d00 \u012b\u2032dj\u00ee\u00f1 qa\u2032odi skia\u2032l q\ua71dal l\u1d00\n\u0142g\u0323eg\u0323\u0101\u2032-istaiyas. G\u0323a n\u1d00\u00f1 g\u0323\u0101\u2032xa sg\u0323\u0101\u2032-i\u0142as. Gi\u00ean l\u1d00 qe\u0101\u2032\u00f1\u1d00si. G\u0323a n\u1d00\u00f1 g\u0323\u0101\u2032xa\nk\ua71d\u1d00\u2032tdju \u029fd\u1d00\u2032sdiasi. Gi\u00ean na gi l\u1d00 la \u029f\u0323\u2032x\u0323id\u1d00s. L\u1d00 g\u0323ad\u014d\u2032 g\u012b\u2032n\u1d00 \u0142t\u0101\u2032nawa\nl\u1d00 \u00eesdai\u2032yas, gi\u00ean g\u1d00m l\u1d00 la \u029f\ua71d\u00ee\u2032ndag\u0323\u1d00ns sk\ua71di\u00e4\u2032x\u1d00n l\u2019 \u012bnag\u0323a\u2032-i\nx\u0323\u0101\u2032\u00f1alas. A\u2032as\u00ee\u00f1 l\u2019 \u029fx\u0323uq\u0101\u2032g\u0323u\u00f1x\u0323id\u1d00s. G\u1d00m st\u1d00 ga dj\u012b\u2032i\u00f1ag\u0323\u1d00\u00f1g\u0323\u1d00\u2032ndix\u1d00n l\u2019\nqag\u0323\u014d\u2032\u00f1x\u0323id\u1d00s.\n\nGaatx\u1d00\u2032n n\u1d00\u00f1 g\u0323\u0101\u2032xas h\u1d00n s\u012b\u2032wus \u201c\u00d1a, \u0101\u2032wa-i h\u1d00n \u1d00.\u201d S\u029f\ua71da\u00f1 l\u1d00\n\u012b\u2032djig\u0323on\u0101\u2032das. Ga\u2032-ist\u1d00 \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 la sa\u2032oga\u2032-i \u029f\u0323\u016b g\u012b\u2032n\u1d00 l\u1d00 s\u016b\u2032udas\ng\u0323\u1d00n l\u2019 u\u2032ns\u1d00td\u1d00\u0142s. Gi\u00ean x\u0323\u0101l l\u1d00 s\u029f\ua71dg\u1d00tx\u0323ai\u2032as la g\u0323\u1d00n \u0142g\u0323\u0113t g\u0323\u1d00n l\u1d00\nq\ua71d\u0101\u2032d\u1d00\u00f1\u1d00\u2032s gi\u00ean n\u1d00\u00f1 sg\u0323o\u0101\u2032na \u00ee\u2032s\u00ee\u00f1 tc\ua71didal\u1d00\u2032\u00f1 g\u0323\u1d00n la q\ua71d\u0101\u2032d\u1d00\u00f1\u1d00s. La\ng\u0323e\u2032i\u0142g\u012bdaga\u2032-i \u029f\u0323\u016b tc\ua71didal\u1d00\u00f1a\u2032-i sq\ua71da\u2032st\u00ee\u00f1 d\u1d00\u2032\u00f1at l\u1d00 gi l\u1d00 xas\u029fa\u2032si. At\nl\u2019 gud\u1d00\u00f1a\u2032-i l\u0101\u2032gasi.\n\nGi\u00ean l\u2019 x\u0113\u2032tet-tc\ua71d\u00ee\u2032n\u0142goa\u00f1gas. L\u2019 st\u012b\u2032\u0142\u029f\ua71dxaga\u2032-i \u029f\u0323\u016b k\ua71dia\u2032lu a-u\u2032\u00f1 gi l\u1d00\nk\ua71du\u2032s\u029ftc\ua71dias. L\u2019 a\u2032og\u0323a l\u2019 t\u0101\u2032g\u1d00s. Ga-i dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00een l\u2019\nxet\u00ee\u2032t-tc\ua71d\u00een\u0142goa\u00f1gai\u2032yas. \u0141gitg\u0323u\u2032n awu\u2032\u00f1 gi l\u1d00 \u029f\u0323s\u029ftc\ua71dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\nL\u2019 a\u2032og\u0323a l\u2019 t\u0101\u2032g\u1d00s. Gi\u00ean dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1 l\u2019 xete\u2032t-tc\ua71d\u00een\u0142goa\u2032\u00f1gaias.\nD\u0101\u2032tc\ua71d\u00ee l\u1d00 \u029f\u0323\u2032s\u029ftc\ua71das. Gi\u00ean \u1d00\u2032\u00f1g\u0323a l\u1d00 la \u029f\ua71dsta\u2032si. L\u1d00 la q\ua71d\u0101\u2032g\u0323adas. L\u1d00 la\nqoy\u0101\u2032das. Gi\u00ean dag\u0323ala\u2032-ig\u0323a \u00ea\u2032s\u00ee\u00f1 k\ua71d\u016b\u2032tc\ua71dix\u0323u l\u1d00 \u029f\u0323\u2032s\u029ftc\ua71dias. La \u00ea\u2032s\u00ee\u00f1\n\u1d00\u2032\u00f1g\u0323a l\u1d00 \u029f\ua71d\u2032stas. La \u00ea\u2032s\u00ee\u00f1 l\u1d00 q\ua71da\u2032g\u0323adas. Gi\u00ean dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1\n\u029f\ua71dai\u2032\u029f\ua71dai l\u1d00 \u029f\u0323\u2032s\u029ftc\ua71dias. La \u00ea\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d\u2032stas gi\u00ean l\u1d00 la q\ua71da\u2032g\u0323adas. Ga-i\ndag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1 s\u029f\u016b\u2032djag\u0323ada\u2032\u00f1 l\u1d00 \u029f\u0323\u2032s\u029ftc\ua71dias. La \u00ea\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d\u2032stas. La\n\u00ea\u2032s\u00ee\u00f1 la q\ua71da\u2032g\u0323adas.\n\nGaatx\u1d00\u2032nhao l\u2019 a\u2032og\u0323a g\u0323a n\u1d00\u00f1 ki\u0142gula\u2032s. N\u0101\u2032ga-i \u00ee\u2032s\u00ee\u00f1 \u0142qeg\u0323otc\ua71d\u00ee\u2032lgasi.\nGi\u00ean s\u00ee\u00f1g\u0323a\u029f\u0323a\u2032nas gi\u00ean n\u0101\u2032ga-i l\u0101\u2032gasi g\u0323ei l\u1d00 sk\u00ee\u2032nxaasi. N\u0101\u2032ga-i\nk\ua71duxa\u2032o\u00adx\u1d00\u00f1a-i q\ua71deida\u2032-i qeauld\u0101\u2032\u00f1\u1d00si. W\u1d00tg\u0323adag\u0101\u2032\u00f1 hao la g\u0323\u1d00n ag\u1d00\u2032\u00f1\ng\u0323\u014d\u00f1\u00adag\u0323\u0101\u2032g\u0323a\u029f\ua71dxadai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 q\ua71da\u0142\u0101\u2032was gi\u00ean h\u1d00n l\u1d00 la s\u016b\u2032udas\n\u201cHa-i \u029f\u0323ag\u0323\u1d00\u2032l k\u00ee\u2032ls\u029fa-i \u0142q\u00ean hal\u1d00\u2032 d\u1d00\u2032\u00f1gi \u0142 g\u00ee\u2032\u00f1g\u0323atdja\u00f1.\u201d Gi\u00ea\u2032nhao la g\u0323a\nl\u1d00 q\u0101\u2032g\u1d00s gi\u00ean l\u2019 x\u0101\u2032\u00f1a la yanx\u0101\u2032g\u012bda\u2032das. \u201cHa-i, k\u00ee\u2032ls\u029fa-i \u0142q\u00ean,\nq\ua71dad\u1d00x\u0323u\u0101\u2032 \u0142a s\u0101\u2032anaq\ua71da\u2032osg\u0323a.\u201d Gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00 is\u00ee\u2032si ga\u00f1\u0101\u2032x\u1d00n\ns\u00een-laa\u2032was.\n\nGaatx\u1d00\u2032nhao g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 d\u1d00\u2032\u00f1at la xa\u2032o-\u00eens\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga.\n\u201cNa\u2032o-gi\u00adxa\u2032ogaiyas t\ua71dal\u1d00\u2032\u00f1 d\u1d00\u00f1tc\ua71d\u012bst\u0101\u2032sga.\u201d Gi\u00ean l\u2019 xa\u2032o-\u00eens gut l\u1d00 la\nd\u1d00\u00f1tc\ua71d\u00ee\u00adst\u1d00t\ua71d\u0101las. Gi\u00ean Na-gi\u016b\u2032 g\u0323a l\u1d00 gei\u2032s\u029fg\u0323ei\u0142g\u012bg\u1d00s. G\u0323\u014d\u2032\u00f1g\u0323a\u00f1\nsqe\u2032ugu\u00adg\u0323awas\u012b\u2032 g\u0323a l\u1d00 tc\ua71d\u0101\u2032\u00f1g\u00ee\u00f1g\u00ee\u00f1\u1d00s. Tc\ua71d\u012b\u2032g\u0323oya-i la qea\u2032q\ua71da\u2032-id\u0101\u2032ldi\nqa\u2032odi h\u1d00n l\u2019 s\u012b\u2032wus \u201cHa-i, g\u0323\u014d\u2032\u00f1ga-i, \u2018Was\u016b\u2032g\u0323a q\ua71dola\u2032-i \u016b\nguda\u0142\u2032dadia\u00f1,\u2019 h\u1d00n \u1d00 s\u016b.\u201d Ga\u00f1\u0101\u2032x\u1d00n l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a s\u012b\u2032wusi. \u201c\u2018Gwai\u2032\u00ees g\u0323ad\u014d\u2032\ngud\u0101\u2032lski\u00e4n\u1d00si guda\u0142\u2032dadia\u00f1,\u2019 h\u1d00n \u1d00 s\u016b, g\u0323\u014d\u2032\u00f1ga-i.\u201d Gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00\ns\u012b\u2032wusi. \u201c\u2018Tc\ua71d\u00ee\u2032n\u0142a-i-x\u0101\u2032st\u1d00wa\u00f1, \u012b\u2032\u029f\ua71dgas. G\u0323a \u0142a g\u016bd\u1d00\u00f1a\u2032\u00f1 \u0142g\u0323\u0101\u2032g\u00ee\u00f1,\u2019 h\u1d00n\n\u1d00 s\u016b, g\u0323\u014d\u2032\u00f1ga-i.\u201d Gi\u00ean ga\u00f1\u0101\u2032x\u1d00n l\u1d00 s\u012b\u2032wusi. \u201c\u2018Dj\u016b t\ua71d\u0101\u2032x\u0323ust\u1d00 qay\u016b\u2032djiwa-i\n\u016b guda\u0142\u2032dadia\u00f1\u2019, h\u1d00n \u1d00 s\u016b, g\u0323\u014d\u2032\u00f1ga-i.\u201d Ga\u00f1\u0101\u2032x\u1d00n l\u1d00 s\u016b\u2032daiyag\u0323\u1d00ni.\n\u201c\u2018\u0141g\u0323\u0101\u2032xets n\u1d00\u00f1 xat\u0101\u2032ndals y\u016b\u2032djiwa-i guda\u0142\u2032dadia\u00f1,\u2019 h\u1d00n \u1d00 s\u016b g\u0323\u014d\u2032\u00f1ga-i.\u201d\nGa\u00f1\u0101\u2032x\u1d00n l\u1d00 s\u016b. Gi\u00ean h\u1d00n \u00ee\u2032s\u00ee\u00f1 \u201c\u2018G\u0323\u014d\u2032dansda-x\u1d00\u2032\u00f1adas a\u2032thao d\u0101\nqea\u2032tcig\u012bdi\u1d00\u00f1,\u2019 h\u1d00n \u1d00 s\u016b, g\u0323\u014d\u2032\u00f1ga-i.\u201d \u201c\u2018X\u0323\u0101\u2032m\u1d00\u0142t\u1d00goa\u00f1 y\u016b\u2032djiwa-i \u016b\ng\u016bda\u0142\u2032dadia\u00f1,\u2019 h\u1d00n \u1d00 s\u016b, g\u0323\u014d\u2032\u00f1ga-i.\u201d Ga\u00f1\u0101\u2032x\u1d00n l\u1d00 s\u016b\u2032usi.\n\n\u0100\u2032sga-i ga\u00f1\u0101\u2032\u00f1 l\u1d00 sug\u012b\u2032ga-i \u029f\u0323\u016b l\u1d00 gu l\u1d00 q\ua71da\u2032o\u029f\ua71dxai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. A\u2032as\u00ee\u00f1\na\u2032si gwai\u2032ya-i g\u0323ad\u014d\u2032 l\u1d00 la g\u0323\u1d00lg\u0323\u0101\u2032\u0142g\u1d00\u0142d\u0101\u2032asi. \u029fua\u2032-i dj\u012b\u2032ina \u1d00\u2032\u00f1g\u0323a l\u1d00\nsqotskid\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. \u201cW\u1d00tg\u0323adag\u0101\u2032\u00f1 d\u1d00\u00f1 \u029f\u2032g\u0323o\u0142g\u0323ag\u0323\u1d00n. Si\u2032a \u0142a ag\u1d00\u2032\u00f1\nxa\u1d00\u2032ndju\u201d h\u1d00n l\u1d00 la s\u016b\u2032udas. Giwa\u2032i g\u0323a l\u1d00 ga g\u0323\u1d00lg\u0101\u2032\u00adis\u029fasi. \u00ce\u2032s\u00ee\u00f1\u00ea\u2032s\u00ee\u00f1\ngwai\u2032a-i g\u0323ad\u014d\u2032xa l\u1d00 ga g\u0323\u1d00lg\u0101\u2032\u0142g\u0323\u1d00ldaasi.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 g\u0101\u2032-is\u029fia-i \u029f\u0323\u016b l\u1d00 gi l\u1d00 d\u1d00\u2032\u00f1g\u0323aawas. G\u016b\u2032gus t\ua71dag\u0323an\u0113\u2032 la\nd\u1d00\u00f1\u1d00\u2032ndj\u00ee\u029f\ua71dxas. L\u2019 k\ua71d\u016b\u2032d\u1d00 gut \u00f1\u0101\u2032lag\u1d00s. L\u2019 \u0142t\u1d00\u2032lgaga\u2032-i gutg\u0323\u1d00\u2032n\nq\ua71da\u2032-idasi. Xagwa\u2032-i l\u1d00 \u012b\u029f\u0323x\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. \u029fua\u2032-i l\u0101\u2032g\u0323a sta\u2032\u02bcgasi gi\u00ean\ngutg\u0323e\u2032ist\u1d00 l\u1d00 d\u1d00\u00f1g\u012b\u2032dji\u029f\ua71dxag\u1d00\u2032\u00f1\u1d00si. L\u1d00 \u012b\u029f\u0323 qa\u2032o\u207adi \u029fua\u2032-i l\u0101\u2032g\u0323a\nsta\u2032\u02bcgasi gi\u00ean l\u1d00 la \u029f\u2032s\u029fgias.\n\nGi\u00ean st\u1d00 l\u1d00 \u029fuq\u0101\u2032-ig\u0323oasi. Dj\u0101\u2032g\u0323\u1d00\u00f1 gi xagwa\u2032-i l\u1d00 \u029fgua\u2032si. L\u2019 dj\u0101\u2032g\u0323a\nq\ua71d\u0101\u2032gada\u2032si. Gi\u00ea\u2032nhao \u00ee\u2032s\u00ee\u00f1 gitg\u0323\u1d00\u2032\u00f1 g\u0323\u1d00n l\u1d00 g\u0323ag\u0323oy\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean\n\u00ee\u2032s\u00ee\u00f1 l\u1d00 gi l\u1d00 g\u00ee\u2032\u00f1g\u0323atg\u012b\u2032ga-i \u029f\u0323\u016b l\u1d00 la s\u016b\u2032udas \u201cHa-i, k\u00ee\u2032ls\u029fa-i \u0142q\u00ean,\nadjx\u0323u\u0101\u2032 d\u1d00\u00f1 q\u0101\u2032g\u0323al\u1d00\u00f1 naxa\u2032ns \u0142a q\u00ee\u2032\u00f1g\u0323a.\u201d Gi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032-id\u1d00\u00f1\nw\u1d00ns\u016b\u2032ga. Lnag\u0101\u2032-i gia\u2032ogi l\u1d00 q\ua71da\u2032o\u029f\ua71dxasi. L\u2019 q\ua71da\u2032o-u qa\u2032odi la g\u0323ei \u029f\ua71d\nq\u0113\u2032xas. L\u1d00 \u029f\ua71d da\u2032ox\u0323ides. \u0100\u2032hao \u029f\ua71d lag\u0323\u1d00\u2032n \u029f\ua71d u\u2032ns\u1d00tdaala\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean\ngag\u016b\u2032 l\u2019 a\u2032og\u0323a n\u0101\u2032g\u1d00s g\u0323a \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d tc\ua71dig\u0323ah\u016b\u2032n\u1d00\u00f1\u1d00s.\n\nGu l\u1d00 nax\u0101\u2032\u00f1g\u0323o qao\u2032\u207adi datc\ua71da\u2032-i q\ua71d\u1d00l d\u1d00\u2032\u00f1at \u1d00\u2032\u00f1g\u0323a la qax\u0323u\u0101\u2032la\u00f1\nw\u1d00ns\u016b\u2032ga. \u201c\u0100\u2032wa-i, d\u012b \u0142\u1d00 q\u0113\u2032xa\u00f1\u201d h\u1d00n l\u2019 s\u012b\u2032wus. Gi\u00ean l\u2019 a\u2032og\u0323a l\u2019 \u029f\u0323g\u0323a\nqax\u0323u\u0101\u2032las. T\u1d00\u00f1g\u0323 ona\u2032-i g\u0323a l\u2019 qw\u0113\u2032g\u0323awa-q\ua71d\u014d\u2032\u0142djiwas. L\u2019 a\u2032og\u0323a qe\u2032i\u00f1\u1d00s.\nGi\u00ean l\u2019 qatc\ua71dai\u2032as gi\u00ean a-u\u2032\u00f1 at l\u1d00 ki\u00e4\u2032n\u1d00\u00f1\u1d00s \u201cD\u012b gua l\u0101\u2032ga.\u201d \u201c\u0100\u2032\u00f1a,\nk\u00ee\u2032ls\u029fa-i \u0142q\u00ean, d\u1d00\u00f1 l\u0101\u2032g\u1d00\u00f1.\u201d Gi\u00ea\u2032nhao \u029f\ua71dai\u2032\u029f\ua71dga-i q\ua71d\u1d00l \u00ee\u2032s\u00ee\u00f1 l\u1d00\n\u00eesdai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n \u0101\u2032wu\u00f1 l\u1d00 s\u016b\u2032udas \u201cD\u012b \u0142a q\u0113\u2032x\u1d00\u00f1.\u201d Gi\u00ean l\u2019\ng\u0323\u014d\u2032\u029f\u0323ag\u0323a la qax\u0323u\u0101\u2032lasi. T\u1d00\u00f1g\u0323ona\u2032-i g\u0323a l\u2019 g\u012b\u2032tg\u0323a g\u0323\u014d\u2032\u0142g\u0323a\u0142 q\ua71do\u2032\u0142\u00addjiwasi.\nGi\u00ean l\u2019 qatc\ua71dai\u2032as gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus \u201c\u0100\u2032wa-i d\u012b gua l\u0101\u2032ga.\u201d \u201c\u0100\u2032\u00f1a,\nk\u00eels\u029fa\u2032-i \u0142q\u00ean, d\u1d00\u00f1 l\u0101\u2032g\u1d00\u00f1.\u201d Gi\u00ean s\u029fudj\u0101\u2032g\u0323ad\u1d00\u00f1a-i \u00ee\u2032s\u00ee\u00f1 d\u1d00\u2032\u00f1at l\u1d00\nq\u0101\u2032x\u0323u\u0142s gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus \u201c\u0100\u2032wa-i d\u012b \u0142\u1d00 q\u0113\u2032x\u1d00\u00f1.\u201d Gi\u00ean l\u2019 \u029f\u0323g\u0323a l\u1d00\nq\u0101\u2032x\u0323u\u0142s. \u201cT\u1d00\u00f1g\u0323ona\u2032-i g\u0323a s\u1d00\u2032gui l\u2019 sg\u0323\u0113t\u0142t\u1d00\u2032px\u0323ia\u00f1was.\u201d Gitg\u0323\u1d00\u2032\u00f1 g\u0323a ag\u1d00\u2032\u00f1\nl\u1d00 d\u1d00\u2032\u00f1gid\u1d00s. Gi\u00ean l\u2019 qatc\ua71dia\u2032-i \u029f\u0323\u016b l\u2019 s\u012b\u2032wus \u201c\u0100\u2032wa-i, d\u012b\u2032gua l\u0101\u2032ga.\u201d\n\u201c\u0100\u2032\u00f1a, k\u00eels\u029fa\u2032-i \u0142q\u00ean, sg\u0323\u0101\u2032na-qeda\u2032s d\u1d00\u2032\u00f1g\u0323a qea\u2032xolg\u00eelg\u0101\u2032nsga.\u201d\n\nGi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus \u201c\u0100\u2032wa-i \u029fan d\u1d00\u00f1 \u0142 q\u00ee\u2032\u00f1ga. D\u1d00\u00f1 st\u1d00 \u0142 q\u0101\u2032-ida. Q\ua71dan\u1d00\u2032\u00f1\nt\ua71da\u2032g\u0323a \u0142 q\ua71da\u2032o-u\u0142a\u2032s gi\u00ean g\u1d00m \u029fgu st\u1d00 x\u0323utsk\u00eetg\u0323\u1d00\u00f1g\u0101\u2032nsga. D\u012bgi\nsi\u00ee\u00f1\u0101\u2032g\u0323asga. D\u012b g\u0323\u014d\u2032\u00f1g\u0323a d\u012b gi g\u00ee\u00f1g\u0323e\u2032id\u1d00\u00f1 ga\u00f1\u0101\u2032\u00f1 g\u0323etu\u0142a\u2032s gi\u00ean g\u1d00m \u029fgu\nst\u1d00 x\u0323\u016b\u2032tsk\u00eetg\u0323\u1d00\u00f1g\u0101\u2032nsga. X\u0101\u2032-ides d\u012b g\u0323ei xe\u0142\u0101\u2032\u00f1 g\u0323eg\u012bd\u1d00g\u0323\u0101\u2032n\u00adsga.\u201d \u201cHaku,\nk\u00eels\u029fa\u2032-i \u0142q\u00ean, d\u0101 q\ua71da\u2032o-u\u0142as gi\u00ean \u0142t\u1d00\u2032ng\u0323o d\u1d00\u00f1 gi \u0142\ngug\u0323a\u2032osgadag\u0323\u0101\u2032nsga.\u201d\n\nGi\u00ean awu\u2032\u00f1st\u1d00 l\u2019 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 g\u0323\u014d\u2032\u00f1g\u0323a \u00ea\u2032s\u00ee\u00f1 l\u1d00 st\u1d00\nq\u0101\u2032-itx\u0323idie\u2032s gi\u00ean h\u1d00n s\u012b\u2032wus: \u201c\u0141a \u00ea\u2032s\u00ee\u00f1 d\u1d00\u2032\u00f1st\u1d00 q\u0101\u2032-ida. G\u0323\u1d00\u2032n\u029f\u0323a-i\nq\u0101\u2032sg\u0323a \u0142\u1d00 ag\u1d00\u2032\u00f1 \u029fg\u0323ag\u0323e\u2032i\u0142da\u00f1. D\u1d00\u00f1 \u0142 q\u00ee\u00f1g\u0323\u0101\u2032nsga gi\u00ean g\u012b\u2032tg\u0323\u1d00\u00f1 \u00ee\u2032s\u00ee\u00f1 \u0142\nq\u00ee\u00f1\u00adg\u0323\u0101\u2032-nsga.\u201d Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean s\u00ee\u00f1x\u0323ia\u2032s gi\u00ean l\u2019 q\u0101\u2032g\u0323a da\u2032og\u0323anagas g\u0323\u1d00n l\u1d00 g\u0323\u0101\u2032g\u0323oy\u00ee\u00f1\u1d00s. Gi\u00ean h\u1d00n l\u1d00\nla s\u016b\u2032udas \u201cDa\u2032g\u0323a\u0142 \u029f\ua71d xa\u2032og\u0323agia\u2032-i gi\u00ea\u2032n\u1d00 dadj\u00ee\u2032\u00f1 \u029fa\u2032\u02bcga gut \u00eas\u00ee\u2032\u00f1\ngi\u00ea\u2032n\u1d00 \u0101\u2032la-i \u00ee\u2032s\u00ee\u00f1 \u1d00\u2032\u00f1g\u0323a \u029fa\u2032\u02bcda\u00f1.\u201d Gi\u00ean dag\u0323ala\u2032-ig\u0323a s\u00ee\u00f1g\u0323a\u2032-ix\u1d00n \u029f\ua71d\nxa\u2032og\u0323agi\u00e4si. Gi\u00ean lnag\u0101\u2032-i gia\u2032ogi l\u1d00 q\ua71daok\u016b\u2032dj\u00ee\u0142si. Gi\u00ean \u0142q\u0113daga\u2032-i\n\u1d00\u2032\u00f1g\u0323a l\u1d00 d\u1d00\u00f1g\u012b\u2032sta\u0142ia\u2032-i \u029f\u0323\u016b t\u0101\u2032dj\u00ee\u0142sg\u0323as. Sa\u2032n\u1d00\u00f1 l\u1d00 \u00eestag\u0323\u1d00\u2032nsi k\ua71dea\u2032\u0142\ntadja\u2032-i wai\u2032gi q\u00e4\u2032skidesi. K\ua71d\u014d\u2032l\u1d00\u00f1 \u029f\u0323\u016b l\u1d00 d\u1d00\u00f1g\u012b\u2032st\u1d00\u0142ia\u2032-i \u029f\u0323\u016b yan\ndji\u0142\u012b\u2032\u00adx\u1d00n l\u2019 x\u0101\u2032s\u029fsg\u0323a\u2032si. Gi\u00ean n\u1d00\u00f1 dadj\u00ee\u2032\u00f1g\u0323a\u029fa\u2032\u02bcgas wa\u2032nwa-i gi\nsg\u0323u\u2032nx\u1d00n l\u1d00 x\u0101\u2032g\u0323atsg\u0323as gi\u00ean l\u1d00 la q\u0101\u2032g\u0323\u1d00ndag\u0323a\u2032\u00f1 w\u1d00ns\u016b\u2032ga l\u2019 dj\u0101\u2032g\u0323a l\u1d00 gi\ngia\u00ad\u00ee\u2032nxaiyag\u0323\u1d00n g\u0323aga\u2032n \u1d00. \u1e36la\u2032-djat hao idj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao lgudja\u2032-i at \u029f\u0101wa\u2032-i \u1d00\u2032\u00f1g\u0323a la \u00eesta\u2032si gi\u00ean l\u2019 qax\u0323iagi\u0101\u2032l\u1d00\u00f1\nw\u1d00ns\u016b\u2032ga g\u0323\u1d00\u2032n\u029f\u0323a-i q\u0101\u2032\u0142i g\u0323ei \u1d00. Gi\u00ea\u2032nhao gu ag\u1d00\u2032\u00f1 l\u1d00 \u029fg\u0323\u0101\u2032g\u0323ei\u0142da\u2032asi.\nGi\u00ean l\u1d00 gut k\ua71d\u012bw\u0101\u2032gas. L\u1d00 \u029f\ua71d t\ua71das\u00ea\u2032lg\u1d00\u00f1\u1d00\u00f1 l\u2019 s\u016b\u2032us gi\u00ean d\u012b\u2032tgi \u00ea\u2032s\u00ee\u00f1 l\u2019\ng\u0323\u014d\u2032dalgiala\u00f1 w\u1d00ns\u016b\u2032ga. Ga\u2032-iguhao l\u2019 tc\u012b\u2032ag\u0323ei\u0142sg\u0323o\u0101\u2032na\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019\ng\u012b\u2032tg\u0323a q\ua71da\u2032o-u\u0142as gi\u00ean t\ua71da\u2032g\u0323ao k\ua71d\u1d00\u2032md\u1d00la g\u012b l\u1d00 gug\u0323a\u2032oskadag\u1d00\u2032\u00f1\u1d00s.\nGa\u2032-ihao \u0142t\u1d00\u2032ng\u0323o \u012bdj\u0101\u2032g\u0323\u1d00n.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nHOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST\n\n[Told by Abraham of Those-born-at Q\ua71d\u0101\u2032d\u1d00sg\u0323o-creek.]\n\n\nMaster-carpenter at a steep place at one end of the town of Sqa-i began\nmaking a canoe in which to war with Southeast. [35] The first one that\nhe finished at the edge of the steep place he threw down into the\nwater. It split. After that he made another. He made the measurement of\nthickness of this one greater than for the one he had made before. And\nwhen he finished it he threw it into the water. That, too, split apart.\nAfter that he made another one and had it thick. When he threw that in\nit also split apart. After that he made still another and had that also\nvery thick. When he threw that in it broke also.\n\nBefore all this happened he tried to wedge apart two canoes from one\nlog. Then Greatest Fool came to him. And he told him how to use his\nwedges. He told him to use bent ones. When he did so, they came apart.\nIn that way he made two [at once]. [36]\n\nWhen he could not accomplish it (i.e., make a canoe that would not\nbreak) he let the limbs stay on one and threw it off from the cliff. It\nwent down safely. Then he thought it good and set out to find him\n(Southeast). He knew where he lived.\n\nThen he came floating above him. And he challenged him. After he had\ncalled to him for a while a current flowed out rapidly. A large amount\nof seaweed came floating with it. After it came his matted hair. When\nhe came to the surface he seized him. When he started off with him\n(Southeast) he called for his nephews.\n\nFirst he called Red-storm-cloud. The neighboring sky became red. This\npassed away from it quickly. At once the wind blew strong. [37] While\nthis wind was blowing very hard he called for\nTaker-off-of-the-tree-tops. The wind immediately blew harder. The tree\ntops that were blown about fell close to him. All that time he spit\nmedicine upon himself.\n\nFor the next one he called Pebble-rattler. At once the wind was further\nincreased. The waves came rolling in. The stones made a noise. The sand\nblew about. All that time he spit medicine upon the things he had in\nhis canoe. At that time he called for Maker-of-the-thick-sea-mist.\nThere were many of them (the nephews). Part have been forgotten. [38]\nBy and by he called for Tidal-wave. And when he came he\n(Master-carpenter) was covered with water. All that time he spit\nmedicine upon his things. At that time they were too much for him.\n\nThen he got him ashore. Some of the old people said that he (Southeast)\n[39] died.\n\nHis mother was named \u201cTo-morrow\u201d (D\u0101\u2032g\u0323a\u0142). [40] For that reason they\nwere accustomed not to say d\u0101\u2032g\u0323a\u0142; else they said there would be bad\nweather, so they called d\u0101\u2032g\u0323a\u0142, a\u0142g\u0323al\u0101\u2032g\u0323a.\n\nThe end.\n\n\nThis little story seems to have been very well known throughout the\nQueen Charlotte islands. What seems to have been a longer version was\nknown to old Chief Edenshaw at Masset. This one was related to my\ninformant by an old man of the Ninstints people, now dead.\n\n\n\n\n\n\n\n\nWATG\u0323ADAG\u0100\u2032\u00d1 XE-\u016a\u2032GI QA-IDA\u2032O G\u0323AN LUD\u0100\u2032\u00d1GAX\u0323IDAG\u0323AN\n\n\nSqa-i lnag\u0101\u2032-i gia\u2032ogi n\u1d00\u00f1 st\u0101\u2032las g\u016b\u2032hao W\u1d00tg\u0323adag\u0101\u2032\u00f1 Xe\u016b gi qa-ida\u2032o\ng\u0323\u1d00n \u029fu\u029f\u2032g\u0323o\u0142g\u0323ax\u0323idag\u0323\u1d00n. St\u0101\u2032la-i qo\u2032lgi n\u1d00\u00f1 la g\u0323ei\u0142g\u012b\u2032\u00adga\u029f\u0101\u2032ga\u00f1as\nst\u0101\u2032la-i g\u016b\u2032st\u1d00 l\u1d00 kidagai\u2032yag\u0323\u1d00n. Gu\u2032tst\u1d00 l\u2019 g\u0323atg\u0323adatc\ua71d\u0101\u2032\u00adg\u0323\u1d00n. Ga\u2032-ist\u1d00\n\u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 l\u1d00 \u029f\u2032g\u0323o\u0142g\u0323asi. Ku\u2032ng\u0323ada l\u0101\u2032na la \u0142ki\u00e4\u2032gag\u0323\u1d00n \u012b\u2032la l\u1d00 la\nk\ua71dwidai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao la \u00eas\u00ee\u2032\u00f1 l\u1d00 g\u0323ei\u0142g\u012bd\u0101\u2032asi gi\u00ean l\u1d00 la\nkidagai\u2032yag\u0323\u1d00n. La \u00ea\u2032s\u00ee\u00f1 gu\u2032tst\u1d00 g\u0323\u0101\u2032tsqad\u1d00tc\ua71dag\u0323\u1d00n. Ga\u2032-ist\u1d00 \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 l\u1d00\n\u029f\u2032g\u0323o\u0142g\u0323asi gi\u00ean l\u1d00 la ga\u00f1adai\u2032yag\u0323\u1d00n. La \u00eas\u00ee\u2032\u00f1 l\u1d00 k\u012b\u2032dagaiya\u2032-i \u029f\u0323\u016b\ngu\u2032tst\u1d00 g\u0323atsq\u0101\u2032d\u1d00tc\ua71dag\u0323\u1d00n. Ga\u2032-ist\u1d00 \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 l\u1d00 \u029f\u2032g\u0323o\u0142g\u0323asi gi\u00ean la \u00eas\u00ee\u2032\u00f1\nl\u1d00 g\u0101\u2032\u00f1ay\u016b\u2032\u1d00ndaiyag\u0323\u1d00n. La \u00eas\u00ee\u2032\u00f1 l\u1d00 k\ua71d\u0101\u2032d\u1d00gaiya-i \u029f\u0323\u016b la \u00eas\u00ee\u2032\u00f1\nxosdai\u2032yag\u0323\u1d00n.\n\nKu\u2032ng\u0323\u1d00st\u1d00hao gutg\u0323e\u2032ist\u1d00 n\u1d00\u00f1 l\u1d00 dj\u00eetg\u012b\u2032st\u1d00t\ua71dadj\u00ee\u2032ndies. \u1e36\u016b\u2032hao\nS\u029fi\u2032\u00f1gutg\u0323a-sg\u0323\u0101\u2032na lag\u0323\u1d00\u2032nst\u1d00 qa\u029f\ua71dxai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao \u029f\ua71dua\u2032-i l\u0101\u2032g\u0323a l\u1d00\nk\u00eelg\u0323o\u0142g\u0323ai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao ga sk\u1d00\u2032pd\u1d00la at l\u1d00 la wax\u0101\u2032lag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00n l\u1d00\n\u016bga\u2032-i \u029f\u0323\u016b\u2032hao gutg\u0323e\u2032ist\u1d00 l\u2019 g\u0323astai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u0101\u2032g\u0323a l\u2019\ng\u0323ast\u00ee\u2032\u00f1g\u0323ea\u2032lag\u0323\u1d00n.\n\n\u029f\u2032g\u0323o\u0142g\u0323aga-i g\u0323ad\u014d\u2032 la g\u0323etsgia\u2032-i \u029f\u0323\u016b n\u1d00\u00f1 \u029f\u0101\u2032dji wa g\u0323ei l\u1d00 q\ua71da\u2032oda d\u1d00\u2032\u00f1at\nst\u0101\u2032la-i qu\u2032lgust\u1d00 l\u1d00 la k\u012b\u2032dagaiyag\u0323\u1d00n. G\u012b\u2032n\u1d00 tc\ua71d\u0101\u2032\u0142\u0142g\u0323asgid\u1d00s ga\u00f1\u0101\u2032\u00f1 l\u2019\n\u00eesgai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u1d00 la l\u0101\u2032daiyag\u0323\u1d00n gi\u00ean l\u1d00 g\u016b\u2032g\u0323a l\u1d00 la\nt\u0101\u2032ng\u0323ax\u0323idag\u0323\u1d00n. Gia\u2032gu l\u1d00 na\u2032as g\u0323\u1d00n l\u2019 u\u2032ns\u1d00dag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao l\u1d00 s\u012b\u2032g\u0323a l\u1d00 g\u0101\u2032-is\u029f\u029f\ua71dxaiyag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u1d00 la\ng\u012bn\u1d00\u2032\u00f1x\u0323\u00eet\u00adgia\u00f1ag\u0323\u1d00n. L\u1d00 la g\u012bn\u1d00\u2032\u00f1g\u00ee\u00f1 qa\u2032o\u207adihao tc\u012b\u2032wa-i \u029f\ua71da\nkoa\u02bcg\u0323\u0101\u2032\u029f\ua71dxa\u029f\u0101\u00adga\u00f1ag\u0323\u1d00n. Ga\u2032-ihao \u00f1alg\u0323a\u1d00\u2032nda y\u016b\u2032d\u1d00la\nd\u0101\u2032l\u0142g\u0323\u1d00\u0142d\u1d00\u029f\ua71dxaiyag\u0323\u1d00n. \u1e36g\u0323a skatc\ua71digila\u2032-i \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a\nd\u0101\u2032l\u0142g\u1d00\u0142da\u029f\ua71dxaiyag\u0323\u1d00ni. L\u2019 \u1d00\u2032ntc\ua71d\u00ee\u029f\ua71dxaga-i \u029f\u0323\u016b\u2032hao l\u1d00 l\u1d00 g\u0323\u0113\u2032tg\u0323a\u029f\u0323daiyag\u0323\u1d00n.\n\u1e36\u016b\u2032hao l\u1d00 d\u1d00\u2032\u00f1at l\u1d00 \u029fuq\u0101\u02bc-it\u00adx\u0323\u00eetgia\u00f1ga-i \u029f\u0323\u016b t\u0101\u2032x\u0323ul\u1d00\u00f1 gi l\u1d00 ki\u00e4\u2032ga\u00f1ag\u0323\u1d00n.\n\nSg\u0323etxaa\u2032\u0142da gi l\u1d00 kia\u2032ga\u00f1\u029f\u0101\u2032ga\u00f1ag\u0323\u1d00n. A\u2032tx\u1d00n q\u014dyaqag\u0323\u1d00\u2032n sg\u0323\u0113\u2032d\u00adu\u0142daiasi.\nWa\u2032gux\u1d00n g\u0323\u0101\u2032gugag\u0323\u1d00ni. Ga\u00f1\u0101\u2032x\u1d00n t\u0101\u2032djwa-i sqag\u0323ad\u0101\u2032\u00adg\u0323\u1d00ni. \u0100\u2032sga-i \u029f\u0323\u016b\nhaox\u1d00\u2032n t\u0101\u2032djiwa-i sg\u0323ag\u0323ad\u0101\u2032g\u0323\u1d00ndix\u1d00n Q\u0101\u2032-it\u00adq\u0101\u2032dji-x\u0323\u0101\u029f gi l\u1d00\nki\u00e4\u2032ga\u00f1ag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00n g\u0323eigia\u2032\u00f1x\u1d00n tadjiwa\u2032-i sg\u0323ag\u0323ad\u0101\u2032g\u0323\u1d00ni. Qa-ida\u2032-i\nq\u0101\u2032dji x\u0323utg\u0101\u2032si la gutx\u1d00\u2032n x\u0323a\u2032odjig\u0323ag\u012b\u00adg\u0101\u2032\u00f1ag\u0323\u1d00ni. K\ua71di\u00e4\u2032\u0142hao x\u0323ila\u2032-i\ngu\u2032da\u00f1 l\u1d00 tc\ua71d\u00ee\u2032\u00f1u\u0142g\u0323ad\u1d00\u00f1g\u0101\u00f1ag\u0323\u1d00ni.\n\nLag\u016b\u2032st\u1d00 \u0141g\u0323\u0101\u2032xet-\u029fdag\u0323a g\u012b l\u1d00 ki\u00e4g\u0101\u2032\u00f1ag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00n \u00ee\u2032s\u00ee\u00f1 tadjiwa\u2032-i w\u1d00\ngi qasgid\u0101\u2032g\u0323\u1d00ni. L\u016ba\u2032-i g\u0323at\u0101\u2032-id\u1d00lda\u00f1\u1d00si. \u0141g\u0323\u0101\u2032ga-i \u0142g\u0323\u0101\u2032-idaga\u00adga\u00f1ag\u0323\u1d00ni.\nT\u0101\u2032dja-i \u00ee\u2032s\u00ee\u00f1 x\u0323\u016b\u2032tga. K\ua71di\u00e4\u2032\u0142hao g\u012b\u2032n\u1d00 g\u016b\u2032g\u0323a l\u1d00 \u00ee\u2032s\u00ees gui x\u0323ila\u2032-i l\u1d00\ntc\ua71d\u00ee\u2032\u00f1u\u0142g\u0323ad\u1d00\u00f1ga\u00f1ag\u0323\u1d00ni. Asga-i \u029f\u0323\u016b\u2032 \u00ees\u00ee\u2032\u00f1\nN\u1d00\u00f1-sk\u0113s\u00adt\u0101\u2032ig\u00ees\u029fg\u1d00\u00f1\u1d00s-y\u00e4\u2032n\u1d00\u00f1a-ta-ig\u00ee\u2032\u00f1g\u1d00\u00f1\u1d00s gi l\u1d00 kiag\u0101\u2032\u00f1ag\u0323\u1d00n.\nQoa\u2032nag\u0323\u1d00ni. T\ua71d\u0113\u2032dji gi \u029f\ua71d q\ua71da-isk\u012b\u2032d\u1d00\u00f1. Qa\u2032odihao Ta-id\u1d00\u2032l gi l\u1d00\nki\u00e4g\u0101\u2032\u00f1ag\u0323\u1d00n. Ga-i\u029f\u0323\u016b\u2032hao l\u2019 qat\ua71da-id\u0101\u2032las gi\u00ean l\u2019 qas\u0101\u2032g\u0323agus\u029fg\u0323\u1d00\u00f1dalag\u0323\u1d00n.\nK\ua71di\u00e4\u2032\u0142hao x\u0323ila\u2032-i g\u012b\u2032n\u1d00 g\u016b\u2032g\u0323a l\u1d00 \u00ee\u2032s\u00ees gui l\u1d00 tc\ua71d\u00ee\u2032\u00f1u\u0142gad\u1d00\u00f1ga\u00f1ag\u0323\u1d00n.\nGa-i\u029f\u0323\u016b\u2032hao l\u2019 x\u1d00n t\ua71d\u1d00\u2032lgi ga g\u0323e\u2032i\u0142gia\u00f1ag\u0323\u1d00n. Ga-i\u029f\u0323\u016b\u2032hao l\u1d00 \u029f\ua71d\ng\u0323\u0113\u2032tg\u0323atg\u00ee\u0142daiyag\u0323\u1d00ni. \u029f\u0323! q\ua71daya\u2032hao \u029f x\u0101\u2032-id\u1d00g\u0323a s\u016b\u2032g\u0323a l\u2019 k\ua71dotw\u0101\u2032lag\u0323\u1d00n\ns\u016b\u2032g\u1d00\u00f1ga.\n\nL\u2019 a\u2032og\u0323ahao D\u0101\u2032g\u0323a\u0142 h\u1d00n k\u012b\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. A\u2032thao g\u1d00m d\u0101\u2032g\u0323a\u0142 h\u1d00n \u029f\ua71d\ns\u016b\u2032g\u0323\u1d00\u00f1g\u1d00\u00f1g\u00een gi\u00ean s\u00eend\u0101\u2032g\u0323a\u00f1aasa\u00f1 \u029f\ua71d sug\u0101\u2032\u00f1ag\u0323\u1d00ni. A\u2032thao a\u0142g\u0323al\u0101\u2032g\u0323a h\u1d00n\nd\u0101\u2032g\u0323a\u0142 \u029f\ua71d k\u012b\u2032g\u0323adag\u1d00\u00f1g\u1d00\u00f1g\u00een.\n\nA\u2032hao \u029fan l\u2019 g\u0323e\u2032id\u1d00\u00f1.\n\n\n\n\n\n\n\n\nTHE CANOE PEOPLE WHO WEAR HEADDRESSES\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nThere were ten of them, and they went to hunt with dogs. After they had\ngone along for some time it became misty about them, and they came to a\nsteep mountain [41] and sat there. Their dogs walked about on the\nground below. They yelped up at them.\n\nThen they started a fire on top of the mountain, and one among them who\nwas full of mischief put his bow into the fire. But, when it was\nconsumed, it lay on the level ground below. Then he also put himself\nin. After he had burned for a while and was consumed, lo, he stood on\nthe level ground below. Then he told his elder brothers to do the same\nthing. \u201cCome, do the same thing. I did not feel it.\u201d So they threw\nthemselves into the fire. They were consumed and stood at once on the\nlevel ground.\n\nAnd when they put the next to the eldest in, his skin drew together as\nhe burned. His eyes were also swollen by the fire. That happened to him\nbecause he was afraid to be put in. When he was consumed he also stood\nbelow. The same thing happened to the eldest. This mountain was called\n\u201cSlender-rock.\u201d\n\nThen they left it. After they had traveled about for a while a wren\nmade a noise near them. They saw a blue hole in the heart of the one\nwho was traveling nearest to it. And after they had gone on a while\nlonger they came to the inner end of Masset inlet. When they had\ntraveled on still farther (they found) a hawk [42] feather floated\nashore. This they tied in the hair of the youngest. He put feathers\nfrom the neck of a mallard around the lower part of it. It was pretty.\n\nNow they came to a temporary village. They camped in a house in the\nmiddle which had a roof. They began eating mussels which were to be\nfound at one end of the town. He who was mischievous made fun of the\nmussels. He kept spitting them out upward. By and by they set out to\nsee who could blow them highest [through the smoke hole]. One went up\non the top of the house and held out his blanket, which was over his\nshoulder. By and by he looked at it. His blanket was covered with\nfeathers. They did not know that this was caused by their having broken\ntheir fast.\n\nAnd after they had walked about for a while in the town they found an\nold canoe. Moss grew on it. Nettles were also on it. They pulled these\noff, threw them away, and repaired it. Then the mischievous one made a\nbark bailer for it. On the handle he carved a figure like a bird. He\ncarved it in a sitting posture. They tied a bunch of feathers in the\nhair of one of their number, and he got in forward with a pole. Another\nwent in and lay on his back in the stern. They poled along.\n\nAfter they had gone along for a while they came to a village where a\ndrum was sounding. A shaman was performing there. The glow [of the\nfire] shone out as far as the beach. Then they landed in front of the\nplace, bow first, and the bow man got off to look. When he got near\n[the shaman said]: \u201cNow, the chief\nSupernatural-being-who-keeps-the-bow-off is going to get off.\u201d He was\nmade ashamed and went directly back.\n\nAnd the next one got off to look. When he got near [the shaman said]:\n\u201cChief Hawk-hole [43] is going to get off.\u201d And he looked at himself.\nThere was a blue hole in him. He became ashamed and went back.\n\nThe next one also got off to look. When he got near he heard the shaman\nsay again: \u201cNow the chief Supernatural-being-on-whom-the-daylight-rests\nis going to get off.\u201d And he went back.\n\nThen the next one got off. He (the shaman) said, as before: \u201cNow the\nchief Supernatural-being-on-the-water-on-whom-is-sunshine is going to\nget off.\u201d\n\nAnd another one got off to look. When he got near [he said]: \u201cNow the\nchief Supernatural-puffin-on-the-water [44] is going to get off.\u201d He\nwas also ashamed and went back.\n\nAnd another got off. He (the shaman) said to him: \u201cNow the chief\nHawk-with-one-feather-sticking-out-of-the-water [45] is going to get\noff.\u201d He looked at the shaman from near. He had a costume like his own.\nThen he also went back.\n\nStill another got off. When he, too, got near [the shaman said]: \u201cNow\nthe chief Wearing-clouds-around-his-neck [46] is going to get off.\u201d And\nhe, too, went back.\n\nAnd another got off. When he came near [the shaman said]: \u201cNow the\nchief Supernatural-being-with-the-big-eyes is going to get off.\u201d He\nremembered that he had been thus. [47]\n\nAnd yet another got off. When he, too, came near the door [the shaman\nsaid]: \u201cNow the chief Supernatural-being-lying-on-his-back-in-the-canoe\nis going to get off.\u201d\n\nThen he got on again, and the oldest got off to look. When he came near\n[the shaman said]: \u201cNow the chief who owns the canoe,\nSupernatural-being-half-of-whose-words-are-raven, is going to get off.\u201d\n\nThen the eldest brother said: \u201cTruly, we have become supernatural\nbeings. Now, brothers, arrange yourselves in the canoe.\u201d Then they took\non board some boys who were playing about the town. They put them in a\ncrack in the bottom of the canoe. And they pulled up grass growing at\none end of the town for nests. They arranged it around themselves where\nthey sat.\n\nThen they started round the west coast. When the one who had a pole\nslipped his hands along it, its surface became red. He alone pushed the\ncanoe along with his staff.\n\nAs they floated along, when they found any feathers floating about,\nthey put them into a small box. If they found flicker feathers floating\nabout, they were particularly pleased and kept them.\n\nThen they came to a town. A woman went about crying near it. They took\nher in with them. When this woman\u2019s husband came from fishing with a\nnet [he thought] some man had his arms around his wife. Then he put\nburning coals on the arms about her. But it was his wife who got up\ncrying. [48] It was she who was going about crying, whom they took in.\n\nThen they made a crack in the bottom of the canoe for her and put her\nhand into it, whereupon it ceased paining her. They made her their\nsister. They placed her above the bailing hole.\n\nThen they came in front of Kaisun. And the woman at the head of Dj\u016b,\nFine-weather-woman, [49] came to them. [She said]: \u201cCome near, my\nbrothers, while I give you directions. The eldest brother in the middle\nwill own the canoe. His name shall be\n\u2018Supernatural-being-half-of-whose-words-are-Raven.\u2019 [50] Part of the\ncanoe shall be Eagle; part of it shall be Raven. Part of the dancing\nhats shall be black; part of them shall be white. The next one\u2019s name\nshall be \u2018Supernatural-being-with-the-big-eyes.\u2019 The one next to him\nwill be called \u2018Hawk-hole.\u2019 The next one will be called\n\u2018Supernatural-being-on-whom-the-daylight-rests.\u2019 The next one will be\ncalled \u2018Supernatural-being-on-the-water-on-whom-is-sunshine.\u2019 The next\none will be called \u2018Puffin-putting-his-head-out-of-the-water.\u2019 The next\nwill be called \u2018Wearing-clouds-around-his-neck.\u2019 The next will be\ncalled \u2018Supernatural-being-lying-on-his-back-in-the-canoe.\u2019 The next\nwill be called \u2018Supernatural-being-who-keeps-the-bow-off.\u2019 He will give\norders. Wherever you give people supernatural power he will push the\ncanoe. And the next younger brother will be called\n\u2018Hawk-with-one-feather-sticking-out-of-the-water.\u2019 And the sister\nsitting in the stern will be called\n\u2018Supernatural-woman-who-does-the-bailing.\u2019 Now, brothers, set\nyourselves in the canoe. Paddle to St\u0101\u2032ngwai. [51] It is he who paints\nup those who are going to be supernatural beings. He will paint you up.\nDance four short nights in your canoe. Then you will be finished.\u201d That\nwas how she spoke of four years.\n\nImmediately, he (St\u0101\u2032ngwai) dressed them up. He dressed them up with\ndancing hats, dancing skirts, and puffins\u2019-beak rattles. He pulled a\nskin of cloud round the outside of the canoe. He arranged them inside\nof it. Where they sat he arranged their nests. All was finished.\n\nThis is the end.\n\n\nCompare with this the conclusion of the story of\nThe-supernatural-being-who-went-naked and a story in the Masset series\n(Memoirs of the Jesup North Pacific Expedition, 1905, volume 5, part 1,\npage 213). It tells the origin of certain supernatural beings who were\nsupposed to speak through shamans, how they received their names, etc.\nThe headdresses here referred to are the elaborate structures with\ncarved wooden fronts, sea-lion bristles around the tops, and rows of\nweasel skins down the backs. Things thrown into the fire were supposed\nto go to the land of souls, hence the idea of sending men thither in\nthat way is perfectly natural.\n\n\n\n\n\n\n\n\nQ\ua71dADAX\u0323U\u0100\u2032 GA DJ\u00ce\u2032\u0141G\u0323EIDA LG\u00ceNS\n\n\nGi\u00ea\u2032nhao l\u2019 \u029f\u0101\u2032a\u0142g\u0323o xa g\u0323\u014d\u2032\u029f\u0323\u1d00g\u0323a l\u1d00 g\u1d00\u2032ndax\u0323\u00eetg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019\ng\u1d00nd\u0101\u2032lg\u0323o qa\u2032odihao l\u1d00 gi y\u00e4\u2032n\u1d00\u00f1\u1d00g\u0323ei\u0142g\u0323oas gi\u00ean n\u1d00\u00f1 \u029f\u2032dag\u0323awa stala\u2032\ng\u0323a\u2032-i\u0142g\u1d00\u0142da gu la g\u1d00\u2032n\u0142ina\u029f\ua71dxag\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao x\u0101\u2032ga-i l\u0101\u2032g\u0323a\nx\u0113\u2032daxa \u029fga\u2032-i lga-i g\u0323ei l\u0101\u2032g\u0323a g\u1d00n\u0142ga\u0142g\u0323wa\u2032asi. La g\u0323a sq\u0113\u2032nan\u0142g\u0323og\u0101\u2032\u00f1a\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao \u029fdag\u0323awa\u2032-i u\u2032ngu l\u1d00 tc\ua71daan\u014d\u2032g\u0323adag\u0323was\u012b\u2032 gi\u00ean l\u2019 s\u016b\u2032ug\u0323a n\u1d00\u00f1\ngi\u016bg\u0101\u2032was \u0142g\u0323\u0113\u2032da-i \u1d00\u2032\u00f1g\u0323a tc\ua71d\u0101\u2032anawa-i g\u0323ei xag\u0323\u0101\u2032sg\u0323aiya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean\nl\u0101\u2032g\u0323a g\u0323oha-ilua\u2032-i \u029f\u0323\u016b x\u0113\u2032d\u1d00 \u029fga-l\u2019ga-i gu \u029f\ua71da l\u0101\u2032g\u0323a xag\u0323odie\u2032si.\nGi\u00ea\u2032nhao la \u00ea\u2032s\u00ee\u00f1 ag\u1d00\u2032\u00f1 \u029f\u0323g\u0323\u0101\u2032sg\u0323as. L\u2019 g\u0323oxag\u1d00\u2032\u00f1di qa\u2032odi l\u2019 x\u0323\u1d00lh\u0101\u2032ilua-i\n\u029f\u0323\u016b x\u0113\u2032d\u1d00 \u029fga-l\u2019ga-i gu \u029f\ua71d l\u1d00 gi\u0101\u2032g\u1d00\u00f1\u1d00si. Gi\u00ea\u2032nhao k\ua71dwai\u2032g\u0323al\u1d00\u00f1 \u00ea\u2032s\u00ee\u00f1\nga\u00f1\u0101\u2032\u00f1 l\u1d00 \u00ee\u2032sxa\u0142si. \u201cHal\u1d00\u2032 dal\u1d00\u2032\u00f1 \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 \u00ee\u2032sg\u0323o st\u1d00. G\u1d00m gu \u0142\u1d00\nq\ua71da\u0142ag\u0323\u1d00\u2032\u00f1g\u1d00\u00f1.\u201d Gi\u00ea\u2032nhao tc\ua71daanua\u2032-i g\u0323ei gu \u029f\ua71d \u029f\u00eesg\u0323\u0101\u2032asi. X\u0323\u1d00lh\u0101\u2032-ilu\u1d00si\ngi\u00ean \u029fga-l\u2019ga\u2032-i gu \u029f\ua71da giag\u1d00\u2032\u00f1g\u1d00\u00f1\u1d00si.\n\nGi\u00ean n\u1d00\u00f1 k\ua71dwai\u2032as g\u016b\u2032st\u1d00 n\u1d00\u00f1 q\u0101\u2032g\u0323agas \u00ea\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d \u029f\u0323g\u0323\u0101\u2032sg\u0323aga-i \u029f\u0323\u016b l\u2019\nq\ua71d\u1d00l g\u016b\u2032tg\u0323a x\u0323\u1d00l\u0142g\u1d00\u2032mdax\u0323ide\u2032s. L\u2019 x\u1d00\u2032\u00f1e g\u0323a \u00ea\u2032s\u00ee\u00f1 x\u0323\u1d00lsq\u0101\u2032sg\u0323as\u029fas.\n\u1e36g\u0323\u0101\u2032sg\u0323aga-i g\u012b l\u2019 \u0142g\u0323oagaiy\u0101\u2032g\u0323\u1d00ni g\u0323ag\u0101\u2032nhao l\u2019 \u012bdj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019\nx\u0323\u1d00lh\u0101\u2032-ilua-i \u029f\u0323\u016b la \u00ea\u2032s\u00ee\u00f1 x\u0113\u2032d\u1d00 gi\u0101\u2032g\u1d00\u00f1\u1d00s. Gi\u00ean n\u1d00\u00f1 k\ua71dwai\u2032yas \u00ea\u2032s\u00ee\u00f1\nga\u00f1\u0101\u2032x\u1d00n ag\u1d00\u2032\u00f1 \u00eest\u0101\u2032si. \u0141g\u0323at\ua71d\u0101\u2032djiwas h\u1d00\u2032nhao \u029fdag\u0323awa\u2032-i kig\u0323\u0101\u2032\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao st\u1d00 l\u1d00 g\u1d00\u2032ndax\u0323\u00eetg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 g\u1d00nd\u0101\u2032ldig\u0323o qa\u2032odihao\nda\u2032tc\ua71di l\u2019 dagwu\u2032lgi \u0142ki\u0101\u2032g\u0323was. Ga-ig\u016b\u2032st\u1d00 n\u1d00\u00f1 \u029f\u0323\u2032dadjia\u2032s k\ua71d\u016b\u2032g\u0323a gu l\u2019\ng\u0323\u014d\u2032\u0142g\u0323a\u0142 x\u0113\u2032\u0142su la q\u00ee\u2032\u00f1g\u0323awa\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao ga\u2032-ist\u1d00 l\u1d00 g\u1d00nd\u0101\u2032lg\u0323o\nqa\u2032odihao G\u0323ao s\u029f\ua71d\u00ee\u2032\u00f1 g\u0323a l\u1d00 g\u1d00\u2032ndal\u029f\ua71dxag\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 g\u1d00nd\u0101\u2032lg\u0323o\nqa\u2032odihao ski\u00e4\u2032mskun t\ua71d\u0101\u2032g\u0323un g\u0101\u2032-it\ua71daoga\u2032\u00adogadie\u2032s. A\u2032hao n\u1d00\u00f1 d\u0101\u2032og\u0323\u1d00nas\nla kiug\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. X\u0101\u2032xa x\u0323\u00eel t\ua71d\u0101\u2032g\u0323ona-i q\ua71dol g\u0323ad\u014d\u2032 l\u0101\u2032g\u0323a la\n\u00eestag\u0323w\u0101\u2032si. L\u0101\u2032g\u0323a l\u0101\u2032gasi.\n\nGi\u00ea\u2032nhao g\u016b\u2032g\u0323a l\u0101\u2032na s\u00ee\u2032ldiyagas gu l\u1d00 g\u1d00\u2032ndal\u029f\ua71dxag\u0323was. Gi\u00ea\u2032nhao\nya\u2032kug\u0323a ga ta\u2032-i\u00ees sg\u0323o\u0101\u2032ns\u1d00\u00f1 g\u0323\u0101\u2032g\u00ee\u0142iagas g\u0323aha\u2032o l\u1d00 \u00eesg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga.\nGi\u00ea\u2032nhao lnag\u0101\u2032-i gia\u2032ogi g\u0323\u1d00l q\ua71d\u0101\u2032awasi l\u1d00 t\u0101\u2032x\u0323idig\u0323oasi. \u029f\ua71d s\u016b\u2032ug\u0323a n\u1d00\u00f1\ngi\u016bg\u0101\u2032was g\u0323ala\u2032-i g\u0323\u1d00n la q\ua71da\u2032\u02bcgasi. L\u1d00 x\u0323utq\ua71d\u0101\u2032t\ua71da\u0142g\u1d00\u00f1\u1d00si. Qa\u2032odihao n\u1d00\u00f1\nx\u0323utc\ua71diya\u2032-i \u029f\ua71d q\u00ee\u2032\u00f1x\u0323idiya\u2032\u00f1 w\u1d00ns\u016b\u2032ga. Na u\u2032ngui n\u1d00\u00f1 q\u0101\u2032a\u0142as gi\u00ean\nk\ua71dia\u2032og\u0323a l\u1d00 ski\u016b\u2032dj\u00ee\u0142si gi\u00ean l\u2019 ski\u016b g\u0323ei \u012bdj\u00ee\u2032\u00f1\u1d00si. Qa\u2032odihao g\u012b l\u1d00\nqexai\u2032asi. \u0141t\u1d00\u2032ng\u0323o sg\u0323u\u2032nx\u1d00n la ski\u016b\u2032g\u00ee\u00f1gi\u0101\u2032g\u1d00\u00f1\u1d00s. A\u2032hao \u029f\ua71d\ngutg\u0323\u0101\u2032tgodax\u0323idia hao g\u1d00m g\u0323\u1d00n l\u2019 u\u2032ns\u1d00tg\u0323\u1d00\u00f1g\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga.\nGi\u00ea\u2032nhao lnag\u0101\u2032-i gut la g\u1d00\u2032n\u0142\u1d00\u0142g\u0323o qao\u2032dihao \u029f\u016b-g\u1d00nsil\u0101\u2032ga la\nq\u0113\u2032xag\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u1d00 gut k\u00ee\u2032nxan\u0101\u2032agas. At l\u1d00 gut g\u0323od\u1d00\u2032\u00f1x\u0323al \u012bdja\u2032s.\nLa d\u1d00\u00f1d\u0101\u2032\u00f1g\u0323og\u0323awas gi\u00ean l\u1d00 la \u029f\u2032g\u0323o\u0142g\u0323ag\u0101\u2032g\u0323was. Gi\u00ean n\u1d00\u00f1 gi\u016bg\u0101\u2032was\nk\ua71d\u014d\u2032dji-x\u0323\u016b\u2032dao g\u0323\u1d00n \u029f\u2032g\u0323o\u0142g\u0323as. Gidjig\u012b\u2032da gu g\u012b\u2032n\u1d00 l\u1d00\nq\ua71da\u2032it-xete\u2032t-dag\u0323\u1d00\u00f1\u0101\u2032gas. Q\ua71da-itq\ua71d\u0101\u2032was. Gi\u00ean t\ua71d\u0101\u2032g\u0323un g\u0323a \u00ea\u2032s\u00ee\u00f1 n\u1d00\u00f1 \u029f\ua71d\nki\u016b\u0142q\u0101\u2032-idjalas gi\u00ean sqeux\u0323u\u0101\u2032 sq\ua71d\u0101\u2032\u00f1o l\u1d00 sq\ua71dag\u00ee\u2032ns d\u1d00\u2032\u00f1at la qa\u029f\u0323\u2032gas.\nGi\u00ean l\u2019 sg\u0323o\u0101\u2032na \u00ea\u2032s\u00ee\u00f1 t\ua71d\u0101\u2032\u00f1g\u0323a ta-ig\u0323a\u029f\u0323\u2032na\u029f\u0323g\u1d00s. Gi\u00ea\u2032nhao l\u2019\nk\u00eetg\u012b\u2032da\u00adx\u0323\u00eetg\u0323\u0101\u2032awa\u00f1 w\u1d00ns\u016b\u2032ga.\n\nL\u2019 g\u012bd\u0101\u2032lg\u00ee\u00f1g\u0323o qa\u2032odi l\u0101\u2032na g\u0323ag\u0323od\u012b\u2032a gu gaodja\u2032o xeg\u1d00\u2032ndia g\u0323\u1d00\u2032nst\u1d00 l\u1d00\n\u029f\u016bq\u0101\u2032\u029f\ua71dxag\u0323oas. Gu n\u1d00\u00f1 sg\u0323ag\u0323adia\u2032si. K\ua71d\u012b\u2032wa-i g\u0323\u0113\u2032st\u1d00 q\ua71d\u0101\u2032tgi x\u1d00n\ng\u0323og\u0323\u0101\u2032adaga \u0142gidj\u016b\u2032usg\u0323adia\u2032s. Gi\u00ea\u2032nhao x\u0113\u2032tgu l\u1d00 kung\u0323a\u2032og\u00ee\u0142\u00adg\u0323wasi gi\u00ean\nn\u1d00\u00f1 sq\u0113\u2032wagas qe\u0101\u2032\u00f1g\u0323at\ua71da\u0142si. G\u0323\u1d00n l\u2019 \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b \u201cH\u1d00ku \u012b\u029f\ua71dga\u2032-i\nqat\ua71da\u0142sa\u2032-o \u012b\u2032dj\u00ee\u00f1 Sg\u0323\u0101\u2032na-k\u00eetg\u0323adj\u016b\u2032g\u00eens.\u201d Gi\u00ea\u2032nhao l\u1d00 \u029f\ua71d\nk\u00eelg\u0323e\u2032idax\u0101\u2032s\u029faiya\u2032s gi\u00ean si\u0142gi\u0101\u2032\u00f1 x\u1d00n l\u2019 q\u0101\u029f\u0323\u2032gas.\n\nGi\u00ean g\u016b\u2032st\u1d00 l\u0101\u2032na \u00ea\u2032s\u00ee\u00f1 q\u00ee\u00f1g\u0323at\ua71d\u0101\u2032l\u1d00si. G\u0323\u1d00n l\u2019 \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b\n\u201c\u012a\u2032\u029f\ua71dga-i qat\ua71d\u1d00\u2032lsa-o \u012b\u2032dj\u00ee\u00f1 Ski\u00e4\u2032mskun-x\u0113\u2032l\u1d00.\u201d Gi\u00ean gud\u1d00\u2032\u00f1 l\u2019\nq\u0113\u2032xaiyas. L\u2019 g\u0323\u014d\u2032\u0142g\u0323a\u0142x\u0113\u2032las. Gi\u00ean l\u1d00 \u029f\ua71d k\u00eelg\u0323\u0113\u2032daxas\u029fa\u2019s gi\u00ean l\u2019\nst\u012b\u0142\u029f\u0323\u2032gas.\n\nGi\u00ean g\u016b\u2032st\u1d00 l\u0101\u2032na \u00ea\u2032s\u00ee\u00f1 qe\u0101\u2032\u00f1gat\ua71d\u1d00\u0142s\u00ee\u2032\u00f1\u1d00si. L\u1d00 \u00ea\u2032s\u00ee\u00f1 g\u0323\u1d00n \u0101\u2032x\u1d00nag\u0323el\u0101\u2032-i\n\u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 sg\u0323\u0101\u2032gas \u00ee\u2032s\u00ee\u00f1 h\u1d00n s\u012b\u2032wus l\u1d00 g\u016b\u2032d\u1d00\u00f1\u1d00s \u201cH\u1d00ku \u0113\u2032\u029f\ua71dga-i\nqaat\ua71d\u0101\u2032lsa-o \u0113\u2032dj\u00ee\u00f1 Sg\u0323\u0101\u2032na-sa\u2032n\u029f\u0323ina-\u1d00\u2032ndjug\u00eens.\u201d Gi\u00ean la \u00eas\u00ee\u2032\u00f1 st\u1d00\nsti\u0142sg\u0323\u0101\u2032sa.\n\nGi\u00ean g\u016b\u2032st\u1d00 l\u0101\u2032na \u00ea\u2032s\u00ee\u00f1 qat\ua71d\u0101\u2032las. \u00ce\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032x\u1d00n \u029f\ua71d s\u012b\u2032wusi \u201cH\u1d00ku\n\u012b\u2032\u029f\ua71dga-i qat\ua71d\u1d00\u2032ls\u1d00\u00f1 Sg\u0323\u0101\u2032na-x\u0323a\u2032-ia\u1d00\u2032ndjug\u00eens.\u201d\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 qe\u0101\u2032\u00f1gat\ua71da\u2032l\u1d00si. G\u0323\u1d00n l\u2019 \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b \u201cH\u1d00ku \u012b\u2032\u029f\ua71dga-i\nqat\ua71d\u1d00\u2032\u0142sa-o \u0113\u2032dj\u00ee\u00f1 Sg\u0323\u0101na-qox\u1d00n-a\u2032ndjug\u00eens.\u201d Gi\u00ean la \u00eas\u00ee\u2032\u00f1 \u029f\ua71d\nk\u00eelg\u0323e\u2032idax\u0101s\u029fa\u2032s gi\u00ean l\u2019 st\u012b\u0142\u029f\u0323\u2032gas.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 qat\ua71d\u0101\u2032l\u1d00s. La \u00ea\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032x\u1d00n \u029f\ua71d suud\u0101\u2032si \u201cH\u1d00ku \u012b\u2032\u029f\ua71dga-i\nqat\ua71d\u1d00\u2032lsa-o \u012b\u2032dj\u00ee\u00f1 Ski\u00e4\u2032mskun-t\ua71da\u2032odjug\u00eens.\u201d Gi\u00ean \u0101\u2032x\u1d00n n\u1d00\u00f1 sg\u0323\u0101\u2032gas la\nq\u0113\u2032i\u00f1\u1d00s. \u029fgu g\u012b\u2032n\u1d00 la gi\u0101\u2032g\u00eens ga\u00f1\u0101\u2032\u00f1 g\u012b\u2032n\u1d00 g\u0323e\u2032ida la gi\u0101\u2032gi\u00f1\u1d00s. Gi\u00ean\nla \u00ea\u2032s\u00ee\u00f1 sti\u0142\u029f\u0323\u2032gas.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1\u00ea\u2032s\u00ee\u00f1 n\u1d00\u00f1 qat\ua71d\u1d00\u2032\u0142s. La \u00ea\u2032s\u00ee\u00f1 g\u0323\u1d00n \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b \u201cH\u1d00ku\n\u012b\u2032\u029f\ua71dga-i q\u0101t\ua71d\u1d00\u2032lsa-o \u012b\u2032dj\u1d00\u00f1 Y\u00ean-x\u0113\u2032\u0142g\u00ee\u00f1.\u201d Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 sti\u0142\u029f\u0323\u2032gas.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 qat\ua71d\u0101\u2032l\u1d00s. G\u0323\u1d00n l\u2019 \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b \u201cH\u1d00ku \u012b\u2032\u029f\ua71dga-i\nqat\ua71d\u0101\u2032lsa-o \u0113\u2032dj\u1d00\u00f1 Sg\u0323\u0101\u2032na sq\u0101\u2032sg\u0323etg\u00eens.\u201d \u1e36\u016b \u029fgu l\u2019 \u012b\u2032djas g\u0323\u1d00n l\u1d00\ngutskid\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1\u00ea\u2032s\u00ee\u00f1 n\u1d00\u00f1 qat\ua71d\u0101\u2032las. La \u00ea\u2032s\u00ee\u00f1 k\ua71diwa\u2032-i g\u0323\u1d00n \u0101\u2032x\u1d00nag-ela\u2032-i \u029f\u0323\u016b\n\u201cH\u1d00ku \u012b\u2032\u029f\ua71dga-i qat\ua71d\u0101\u2032lsa-o \u0113\u2032dj\u00ee\u00f1 Sg\u0323\u0101\u2032na-t\u0101\u2032-ig\u0323a\u029f\u0323\u00ee\u2032ng\u00eens.\u201d\n\nGi\u00ean l\u2019 qa\u029f\u0323\u2032gas gi\u00ean n\u1d00\u00f1 k\ua71dwai\u2032yas \u00ea\u2032s\u00ee\u00f1 qe\u0101\u2032\u00f1g\u0323at\ua71d\u1d00\u0142si. G\u0323\u1d00n l\u2019\n\u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b \u201cH\u1d00ku \u012b\u2032\u029f\ua71dga-i \u029fua\u2032-i dag\u0323\u0101\u2032si qat\ua71d\u1d00\u2032lg\u1d00nqasag\u0323a\u2032-o\n\u0113\u2032dj\u00ee\u00f1 Sg\u0323\u0101\u2032na-k\u00eel-t\ua71d\u0113\u2032dji-ya\u2032l\u1d00g\u00eens.\u201d\n\nGi\u00ea\u2032nhao l\u2019 k\ua71dwai\u2032\u1d00g\u0323a h\u1d00n s\u012b\u2032wus \u201cYa\u2032nhao \u012b\u029f\ua71d sg\u0323\u0101\u2032nag\u0323wag\u0323e\u0101\u2032l\u00ad\u1d00g\u0323\u1d00n. H\u1d00ku\nst\u1d00, ag\u1d00\u2032\u00f1 \u0142\u1d00 \u029f\u2032g\u0323o\u0142g\u0323a-ga\u2032-is\u029fug\u0323o.\u201d Gi\u00ean lnag\u0101\u2032-i g\u0323ei \u029f g\u0323ax\u0101\u2032 n\u0101\u2032\u00f1\u1d00si l\u1d00\n\u012b\u029f\u0323g\u0323oa\u2032si. \u029fua\u2032-i s\u029f\ua71d\u00ee\u2032\u00f1a \u029fud\u0101\u2032l\u1d00si g\u0323a l\u1d00 d\u0101\u2032sg\u00eetg\u0323oasi. Gi\u00ean lnag\u0101\u2032-i\ngia\u2032ogi q\ua71d\u1d00n \u0142t\u1d00\u2032lg\u0323a g\u0323\u1d00n l\u1d00 k\u012b\u029f\u0323\u2032g\u0323oas. \u029fg\u0323et l\u2019 tc\ua71dix\u0101\u2032\u00f1\u00adg\u0323oas g\u0323ei\ng\u0323ad\u014d\u2032xa\u0142g\u0323a\u00f1 l\u1d00 \u029f\ua71d ta\u2032-i\u0142g\u1d00\u0142dag\u0323oasi.\n\nGi\u00ea\u2032nhao daosgua\u2032 gut l\u1d00 g\u012b\u2032dax\u0323\u00eetg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. Sq\ua71d\u0101\u2032\u00f1o la\nsq\ua71dagi\u0101\u2032\u00f1\u1d00s gut l\u1d00 \u029f\u0142iya\u2032-i \u029f\u0323\u016b t\ua71d\u0101\u2032sk\ua71di-q\ua71d\u1d00l sg\u0323\u0113\u2032da \u029f\ua71d\u1d00 la sq\ua71d\u0101\u2032g\u00ee\u00f1\u1d00s.\nLa sg\u0323u\u2032nx\u1d00nhao t\ua71dask\ua71dia\u2032-i at \u029fua\u2032-i kitg\u012bd\u0101\u2032l\u1d00si.\n\nL\u2019 gid\u0101\u2032lg\u00ee\u00f1g\u0323oas gut t\ua71d\u0101\u2032g\u0323un ga-it\ua71da\u2032og\u00ee\u00f1d\u0101\u2032las gi\u00ean g\u0323o\u2032da k\ua71du\u2032dala l\u1d00\n\u00ee\u2032stag\u0323\u0101\u2032was g\u0323ei l\u1d00 \u00ee\u2032stag\u0323\u014d\u2032g\u1d00\u00f1\u1d00s. Qa\u00f1g\u0323\u0101\u2032sg\u0323a sg\u0323\u0101\u2032ltc\ua71d\u00eet t\ua71d\u0101\u2032ag\u0323un\nga-it\ua71da\u2032og\u00ee\u00f1d\u0101\u2032l\u1d00s gi\u00ean la \u00ee\u2032stag\u1d00\u00f1\u1d00s.\n\nGi\u00ean l\u0101\u2032na g\u0323\u0101\u2032g\u0323odia g\u0323\u1d00\u2032nst\u1d00 l\u1d00 g\u012bd\u0101\u2032l\u029f\ua71dxag\u0323\u0101\u2032was. L\u2019 \u029f\u0101\u2032g\u0323ei n\u1d00\u00f1 dj\u0101\u2032ada\nsg\u0323\u0101\u2032-i\u0142q\u0101\u2032g\u0323o\u00f1\u1d00s. Gi\u00ea\u2032nhao q\ua71dad\u1d00\u2032\u00f1 l\u1d00 la qa\u029f\u0323\u2032dag\u0323was. A\u2032hao n\u1d00\u00f1 dj\u0101\u2032ada\n\u029f\u0101\u2032lg\u0323a w\u1d00 st\u1d00 \u0101\u2032xada-\u00een l\u2019 \u00eesg\u0323\u0101\u2032was \u029f\u0323\u016b l\u2019 dj\u0101\u2032g\u0323a t\ua71d\u1d00\u2032lgi n\u1d00\u00f1 \u012b\u2032\u0142i\u00f1a\n\u029fx\u0323i\u0101\u2032ndies. \u1e36\u016b\u2032hao g\u0323otx\u0323\u0101\u2032l d\u0101\u2032djag\u0323a t\ua71da\u2032\u0142g\u0323a l\u1d00 la \u029f\u029f\u016b\u2032\u0142daiyas. L\u2019\ndj\u0101\u2032ag\u0323a \u029f\ua71da k\ua71d\u1d00\u2032\u00f1g\u00ee\u00f1a\u00f1 g\u0323at\u016b\u2032\u0142daiyas. Hao \u1d00 sg\u0323\u0101\u2032-i\u0142gwa\u00f1 q\ua71da\u2032d\u1d00\u00f1 l\u1d00\nqa\u029f\u0323\u2032dag\u0323awa\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao \u029fua\u2032-i s\u029f\u00ee\u2032\u00f1a la g\u0323\u1d00n l\u1d00 k\u012bdag\u0323w\u0101\u2032si gi\u00ean g\u0323a l\u2019 s\u029f\ua71da-i la\ndadj\u00ee\u2032sg\u00eetg\u0323wa\u2032si, gi\u00ean \u029fan l\u0101\u2032g\u0323a st\ua71deig\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. L\u1d00 la\ndj\u0101\u2032asidag\u0323e\u2032i\u0142g\u0323was. Q\u0101\u2032t\u1d00nx\u1d00la\u2032-i s\u012b\u2032\u1d00g\u0323a l\u1d00 la g\u0323e\u2032i\u0142dag\u0323oas.\n\nQa\u2032-isun x\u0113\u2032tgu l\u1d00 ga-i\u2032s\u029f\u029f\ua71dax\u0101\u2032g\u0323aawa\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean Dj\u016b q\u0101\u2032sg\u0323a dj\u012b\u2032na\n\u029fla-djat la g\u0323\u1d00\u2032nst\u1d00 q\u0101\u2032\u029f\ua71dxasg\u0323as. \u201cH\u0101\u2032\u0142gwa dag\u0323aig\u0323\u0101\u2032\u00f1a hal\u1d00\u2032 da\u2032l\u1d00\u00f1 d\u012b\nk\u00ee\u00f1gug\u1d00\u2032nd\u1d00 Ya\u2032kug\u0323a k\ua71dwai\u2032ya-i g\u0323\u0113ts hao \u029fua\u2032-i dag\u0323\u0101\u2032sa.\nSg\u0323\u0101\u2032na-k\u00eel-t\ua71d\u0113\u2032dji-ya\u2032lag\u00eens h\u1d00\u2032nhao l\u2019 kig\u0323\u0101\u2032sga. \u029fua\u2032-i t\ua71d\u0113\u2032dji\ng\u0323\u014d\u2032da-gi-x\u0323i\u0101\u2032\u00f1qasa\u00f1. L\u2019 t\ua71d\u0113\u2032dji \u00eas\u00ee\u2032\u00f1 xoeg\u0323\u0101\u2032g\u1d00sga. Dj\u012b\u2032\u0142k\ua71dia-i t\ua71d\u0113\u2032dji\n\u0142g\u0323\u0101\u2032\u0142qaasa\u00f1; l\u2019 \u012bnag\u0323wa\u2032-i \u00ea\u2032s\u00ee\u00f1 g\u0323ad\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas\nSg\u0323\u0101\u2032na-sq\u0101\u2032sg\u0323etg\u00eens h\u1d00n ki\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00eas\u00ee\u2032\u00f1\nSki\u00e4\u2032mskun-x\u0113\u2032l\u1d00 h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00eas\u00ee\u2032\u00f1\nSg\u0323\u0101\u2032na-sa\u2032n\u029f\u0323na-\u1d00ndj\u016b\u2032g\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00eas\u00ee\u2032\u00f1\nSg\u0323\u0101\u2032na-x\u0323a\u2032-iya-\u1d00ndj\u016b\u2032g\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. La\u2032gust\u1d00 n\u1d00\u00f1 qaas \u00eas\u00ee\u2032\u00f1\nQox\u1d00\u2032n-\u1d00\u2032ndjug\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00ea\u2032s\u00ee\u00f1 Yan-x\u0113\u2032\u0142\u00adg\u00ee\u00f1\nh\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00eas\u00ee\u2032\u00f1 Sg\u0323\u0101\u2032na-ta\u2032-ig\u0323a\u029f\u0323\u00ee\u2032ng\u00eens h\u1d00n\nk\u012b\u1d00g\u0323\u0101\u2032sga. Lag\u016b\u2032st\u1d00 n\u1d00\u00f1 qaas \u00ea\u2032s\u00ee\u00f1 Sg\u0323\u0101\u2032na-k\u00eetg\u0323adj\u016b\u2032g\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga.\nLa\u2032hao \u029fua\u2032-i g\u0323a k\u00ee\u0142h\u1d00\u2032ndaasa\u00f1. \u029fgu dal\u1d00\u2032\u00f1 sg\u0323ak\ua71dui\u2032sux\u0323idie\u2032s gi\u00ean w\u1d00\ngui l\u1d00 k\u00eetg\u012b\u2032s\u029fg\u0101\u2032nsga. Wai\u2032gi\u00ean lag\u016b\u2032st\u1d00 da\u2032g\u0323ona-i g\u0323eid\u1d00\u2032s \u00ea\u2032s\u00ee\u00f1\nSki\u00e4\u2032mskun-t\ua71da\u2032odjug\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Gi\u00ean dj\u0101\u2032asa-i t\ua71d\u0101\u2032\u00f1ax\u0323ua g\u0323e\u2032id\u1d00s\n\u00ea\u2032s\u00ee\u00f1 Sg\u0323\u0101\u2032na-djat-x\u0323\u016b\u2032dag\u00eens h\u1d00n k\u012b\u1d00g\u0323\u0101\u2032sga. Ha-i d\u0101\u2032g\u0323a-ig\u0323\u0101\u2032\u00f1a ag\u1d00\u2032\u00f1 \u0142\u1d00\n\u029f\u2032g\u0323o\u0142g\u0323a-ga\u2032-is\u029fg\u0323o. St\u0101\u2032ngwai \u0142\u1d00 t\u0101\u2032ngax\u0323\u00eetg\u0323o. La\u2032hao sg\u0323\u0101\u2032na-qeda\u2032s ag\u1d00\u2032\u00f1\n\u0142\u00ee\u2032\u00f1gas gi\u00ean g\u012b g\u00ee\u00f1g\u0113d\u1d00\u2032\u00f1ga. La\u2032hao dal\u1d00\u2032\u00f1 gi g\u00ee\u00f1g\u0323atg\u0101\u2032sga. G\u0323\u0101l g\u00eets\nst\u1d00\u2032ns\u00ee\u00f1 \u0142a x\u0323i\u00e4\u2032\u0142g\u00ee\u00f1gw\u1d00\u00f1. Hao \u029f dal\u1d00\u2032\u00f1 g\u0323e\u2032i\u0142g\u012b-ga\u2032-is\u029fasas \u012b\u2032dji.\u201d\nT\u0101\u2032da st\u1d00\u2032nsi\u00f1hao l\u1d00 k\u012bg\u0323adai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGa\u00f1\u0101\u2032x\u1d00nhao l\u1d00 la \u029f\u2032g\u0323o\u0142g\u0323asi. Dji\u2032\u0142k\ua71dia-i at g\u1d00ndtc\ua71d\u00ee\u0142g\u0323\u0101\u2032g\u00eega-i\nq\ua71da-ix\u0323it\u1d00g\u0323\u0101\u2032\u00f1wa-i l\u1d00 \u029f\u2032g\u0323o\u0142g\u0323asi. \u029fua\u2032-i g\u0323\u1d00\u2032lg\u0323ado yan-q\ua71d\u1d00l l\u1d00\nd\u1d00\u00f1gu\u0142g\u1d00\u0142d\u0101\u2032asi. Qa\u0142\u012b\u2032\u1d00g\u0323a \u029f\ua71d\u1d00 l\u1d00 \u029f\u2032g\u0323o\u0142g\u0323a-ga\u2032-is\u029fas. \u029fg\u0323et L! tc\ua71dix\u0101\u2032\u00f1\u1d00s\ng\u0323ei \u029f\ua71d t\u1d00\u2032lg\u0323ag\u0323ei l\u1d00 \u029f\u2032g\u0323o\u0142g\u0323as. \u0100\u2032hao g\u0323ei\u0142g\u012bg\u0101\u2032g\u0323\u1d00ni.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nTC\ua71d\u00ce\u00d1 Q\u0100\u2032-IDJ\u00ceT\n\n[Told by Richard of the Middle-G\u00eet\u00ee\u2032ns]\n\n\nBeaver\u2019s store of food was plentiful. While he was away hunting\nPorcupine stole his food. But instead of going away he sat there. Then\nBeaver came and asked him: \u201cDid you eat my food?\u201d And [he said]: \u201cNo,\nindeed; how can the food of supernatural beings be taken? You have\nsupernatural power and I have supernatural power.\u201d [52] He told him he\nhad stolen his food. Then they started to fight.\n\nBeaver was going to seize him with his teeth, but when he threw himself\nat his face the spines struck him. After he had fought him for a while\nBeaver went to the place where his parents lived. He was all covered\nwith spines.\n\nThen his father called the people together. And the Beaver people came\nin a crowd. Then they went along to fight him. And at that time he used\nangry words to them. Now they pushed down his house upon him. They\nseized him. Then they took him to an island lying out at sea, upon\nwhich two trees stood.\n\nAnd when he was almost starved he called upon the animals which were\nhis friends. [53] He called upon his father. He called upon all of his\nfriends. It was in vain.\n\nBy and by something said to him: \u201cCall upon Cold-weather. Call upon\nNorth-wind.\u201d [54] He did not understand what the thing said to him [and\nit continued]: \u201cSing North songs. Then you will be saved.\u201d So he began\nsinging: \u201cX\u0323un\u0113\u2032 q\u0101\u2032sa x\u0323un\u0113\u2032, let the sky clear altogether, h\u016b\u207an h\u016b\u207an\nh\u016bn h\u016bn.\u201d After that he sat on the rock and, after he had sung\n\u201cX\u0323unis\u00e4\u2032\u207a, let it be cold weather; gaiy\u00e4\u2032\u029fis\u00e4\u2032\u207a, let it be smooth on\nthe water\u201d for a while North weather set in. The wind accompanying it\nwas strong. Then he began to sing for smooth water. And, when it became\nsmooth, the surface of the sea froze. When the ice became thick his\nfriends came and got him. But he was not able to walk.\n\nNow after he had been taken into the house of his parents his father\ncalled all the Forest people. And he gave them food. In the house they\nasked him why they (the beavers) did this to him. And he said they did\nit to him because he ate Beaver\u2019s food. Then the Porcupine people\nstarted to war with the Beaver people. But they did not defeat the\nBeaver people. After they had fought for a while they stopped.\n\nAfter that, while they were gathering food, they seized Beaver. The\nporcupines did. They were always plotting against him. Then they took\nhim up upon a tall tree. And after he had been there a while he began\neating the tree from the top. He finally got down and went away. He\ncould not climb trees.\n\n\nTc\ua71d\u00ee\u00f1 is the Haida word for beaver, but I do not know the meaning of\nq\u0101\u2032-idj\u00eet. This probably was originally a Tlingit story.\n\n\n\n\n\n\n\n\nTC\ua71d\u00ce\u00d1 Q\u0100\u2032-IDJ\u00ceT\n\n\nTc\ua71d\u00ee\u00f1 gat\u0101\u2032g\u0323ahao qo\u0101\u2032na\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao st\u1d00 l\u1d00 giaa\u0142ga\u2032-isi\nsila\u2032-ig\u0323ahao l\u0101\u2032g\u0323a A\u2032oda gataga\u2032-i l\u0101\u2032g\u0323a l\u1d00 q\u2032o\u0142dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\nGi\u00ea\u2032nhao st\u1d00 q\u0101\u2032-idag\u0323aatx\u1d00n gu l\u1d00 q\ua71dao-u\u0101\u2032wag\u0323\u1d00ni. Gi\u00ea\u2032nhao Tc\ua71d\u00ee\u00f1\nq\u0101\u2032\u029f\ua71dxas gi\u00ean la at g\u012b l\u1d00 ki\u00e4n\u0101\u2032\u00f1ag\u0323\u1d00ni \u201cA\u0142a\u2032na-i d\u0101 gua gatag\u0101\u2032-i n\u0101\u2032g\u0323a\n\u00eesdai\u2032ya\u00f1.\u201d Gi\u00ean \u201cGa\u2032oano, \u029f\u00ee\u2032\u00f1gua \u029f\ua71d sg\u0323\u0101\u2032nag\u0323was gat\u0101\u2032ga \u029f\ua71d \u00ee\u2032sda\u00f1. D\u1d00\u00f1\nsg\u0323\u0101\u2032nag\u0323wag\u0323a wai\u2032gi\u00ean d\u012b \u00ea\u2032s\u00ee\u00f1 sg\u0323\u0101\u2032nag\u0323wag\u0323a.\u201d L\u0101\u2032g\u0323a l\u1d00 q\ua71do\u0142d\u0101\u2032\u00f1 l\u1d00 la\ns\u016b\u2032udas. Gi\u00ea\u2032nhao la g\u0323\u1d00n l\u1d00 g\u0323ax\u0323i\u0142t\u1d00x\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao Tc\ua71d\u00ee\u00f1 l\u2019 q\ua71dox\u0323\u00ee\u2032tg\u0323a\u029f\ua71dxas gi\u00ean gui ag\u1d00\u2032\u00f1 l\u1d00 q\ua71dad\u0101\u2032s gi\u00ean l\u2019\nx\u1d00\u2032\u00f1at \u012b\u2032ma-i t\ua71datsg\u012bd\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. L\u1d00 l\u1d00 \u00ee\u2032sdadi qa\u2032odi Tc\ua71d\u012b\u00f1a\u2032-i\ny\u0101\u2032g\u0323al\u1d00\u00f1 nax\u0101\u2032\u00f1\u1d00si g\u0323a \u016b q\u0101\u2032idag\u0323\u1d00ni. Gi\u00ea\u2032nhao g\u1d00m \u029fgu \u029f\ua71da l\u0101\u2032g\u0323a \u012b\u2032ma-i\nga\u2032og\u0323\u1d00\u00f1\u1d00si.\n\nGi\u00ea\u2032nhao l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a la g\u0323\u1d00\u2032nst\u1d00 \u012btg\u00eedai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao Tc\ua71d\u00eens\nx\u0101\u2032-id\u1d00g\u0323a-i sk\ua71dulg\u0323\u0113\u2032i\u0142s. Gi\u00ea\u2032nhao l\u1d00 \u029f\ua71d da\u2032ox\u0323idag\u0323\u1d00n. Gi\u00ea\u2032nhao ga\u2032-i\u029f\u0323\u016b\n\u00ee\u2032s\u00ee\u00f1 k\u012b\u2032l\u1d00\u00f1 l\u1d00 d\u0101\u2032g\u0323\u1d00\u00f1daasi. Gi\u00ea\u2032nhao l\u1d00 gui l\u0101\u2032g\u0323a na\u2032ga-i l\u1d00 gui \u029f\ua71d\ndadj\u00eet\ua71d\u1d00\u0142dai\u2032yag\u0323\u1d00ni. Gi\u00ea\u2032nhao l\u1d00 \u029f\ua71d g\u012bdjig\u012b\u2032\u0142das. Gi\u00ea\u2032nhao q\ua71d\u0101\u2032da n\u1d00\u00f1\ngwai\u2032ya gu qa\u2032-it st\u00ee\u00f1 g\u012bx\u0101\u2032\u00f1a g\u0323a l\u1d00 \u029f\ua71d q\ua71da-is\u029fsg\u0323ai\u2032yag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao gu l\u2019 \u029f\u0323\u2032tc\ua71d\u00eedala\u2032-i \u029f\u0323\u016b la at gi\u0101\u2032g\u0323oa\u00f1 q\u0113\u2032g\u0323awas g\u012b l\u1d00\nki\u00e4\u2032\u00adga\u00f1x\u0323id\u0101\u2032g\u0323\u1d00n. G\u0323\u014d\u2032\u00f1g\u0323a\u00f1 g\u012b l\u1d00 ki\u00e4\u2032ga\u00f1. \u029fgus\u012b\u2032\u00ee\u00f1 wa\u2032\u029f\u0323ux\u1d00n g\u012b l\u1d00\nki\u00e4\u2032ga\u00f1. G\u0323ad\u014d\u2032 la g\u0323\u0113\u2032tsgi qa\u2032odihao h\u1d00n g\u012b\u2032n\u1d00 l\u2019 sudai\u2032yag\u0323\u1d00n \u201cDj\u0101 t\u0101\u2032da\ngi \u0142\u1d00 ki\u00e4\u2032ga\u00f1. X\u0323\u0101\u2032g\u0323og\u0323a gi \u0142\u1d00 ki\u00e4\u2032ga\u00f1.\u201d H\u1d00n g\u012b\u2032n\u1d00 l\u2019 s\u016b\u2032udas g\u1d00m l\u1d00\ngud\u1d00\u2032\u00f1g\u0323\u1d00\u00f1\u1d00s. \u201cX\u0323a\u2032oga sg\u0323ala\u2032\u00f1g\u0323a ga \u0142\u1d00 s\u016b gi\u00ea\u2032nhao d\u1d00\u00f1 qag\u0101\u2032nsga.\u201d\nGi\u00ea\u2032nhao l\u1d00 gi l\u1d00 k\u00ee\u0142g\u0101\u2032wag\u0323\u1d00n \ud834\udd06 \ud834\udd06 \u201cX\u0323\u016bn\u0113\u2032\u207a \ud834\udd07 q\u0101\u2032sa x\u0323\u016bn\u0113\u2032\u207a \ud834\udd07\ndax\u0323\u016bn\u1d00\u00f1ag\u0323ask\u012b\u2032g\u0323a h\u016b\u207an h\u016b\u207an h\u016bn h\u016bn.\u201d Ga\u2032-ist\u1d00 t\ua71dedja\u2032-i l\u1d00 q\ua71da\u2032osi gi\u00ean\n\ud834\udd06 \u201cX\u0323\u016bnis\u00e4\u2032\u207a \ud834\udd07 \ud834\udd06 tadag\u0323e\u0142\u0101\u2032\u207a \ud834\udd07 \ud834\udd06 gaiy\u00e4\u2032\u00ad\u029fis\u00e4\u2032\u207a \ud834\udd07 \ud834\udd06 \u029f\u0323a-i \u0142\u0101\u207a \ud834\udd07 l\u2019 s\u016b\nqa\u2032odihao Q\ua71da\u2032g\u1d00\u00f1-tadax\u0323idai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Ta\u2032djiwa-i d\u1d00\u2032\u00f1at\ng\u0323\u0101\u2032tg\u0323oy\u016b\u2032\u1d00n\u1d00si. Gi\u00ea\u2032nhao \u029f\u0323ai\u2032ya-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 s\u016b\u2032dax\u0323idai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\nGi\u00ea\u2032nhao l\u2019 \u029f\u0323a-ig\u0323ea\u2032las atgu\u029f\u0323\u016b\u2032 g\u0323\u0101\u2032i\u00adyawa-i q\ua71d\u1d00l qa\u0142sg\u0323ai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\nQ\u1d00\u2032lg\u0323a-i ga\u00f1\u0101\u2032g\u0323ela-i \u029f\u0323\u016b\u2032hao l\u2019 \u0142t\u0101\u2032x\u0323ui l\u2019 da\u2032o\u029f\ua71dxasg\u0323aiyag\u0323\u1d00n. L\u1d00 \u029f\ua71da\nq\u0101\u2032g\u0323\u014d\u00f1a-i g\u0323ad\u014d\u2032 g\u0323\u0113\u2032tski\u00adx\u0323idag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao l\u2019 y\u0101\u2032g\u0323al\u1d00\u00f1 nax\u0101\u2032\u00f1\u1d00s g\u0323ei l\u1d00 \u029f\ua71d \u00eesd\u1d00g\u0323a\u2032-i \u029f\u0323\u016b l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a \u0141k\ua71di\u00ea\u2032ns\nx\u0101\u2032-id\u1d00g\u0323a-i g\u012bd\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao l\u1d00 ga t\u0101\u2032das. Na\u2032-ig\u0323ahao g\u012b\u2032n\u1d00\ng\u0323aga\u2032n l\u1d00 \u029f\ua71d \u00eesdag\u0323a\u2032-i g\u012b la at \u029f\ua71d ki\u00e4\u2032na\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao Tc\ua71d\u00ee\u00f1 gat\u0101\u2032ga\nl\u1d00 t\u0101\u2032gas g\u0323aga\u2032n l\u1d00 \u029f\ua71d \u00eesdai\u2032ya\u00f1 l\u2019 s\u0101\u2032wag\u0323\u1d00n. Gi\u00ea\u2032nhao Tc\ua71d\u00ee\u00f1s\nx\u0101\u2032-id\u1d00g\u0323a-i at A\u2032oda x\u0101\u2032-id\u1d00g\u0323a-i gut \u00ee\u2032sdax\u0323id\u0101\u2032g\u0323\u1d00n. Gi\u00ea\u2032nhao Tc\ua71d\u00ee\u00f1 g\u1d00m\n\u029f\ua71d \u029fl\u0101\u2032\u207ag\u0323a\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao gu \u029f\ua71d \u00ee\u2032sda qa\u2032\u207aodi \u029fan gu \u029f\ua71d g\u0323ei\u0142dai\u2032yag\u0323\u1d00n.\n\nGa\u2032-ist\u1d00hao gat\u0101\u2032 gi \u029f\ua71d h\u1d00\u2032lxa qa\u2032odihao Tc\ua71d\u00ee\u00f1 \u029f\ua71d g\u012bdj\u00eeg\u0323i\u0142dai\u2032yag\u0323\u1d00n.\nA\u2032oda l\u1d00 \u00eesdai\u2032yag\u0323\u1d00n. La g\u0323a \u029f\ua71d \u029fgutgi\u0101\u2032\u00f1ag\u0323\u1d00n. \u1e36\u016b\u2032hao qa\u2032-it dj\u012b\u00f1\u207a gui\nl\u1d00 \u029f\ua71d q\ua71da-is\u029f\u0142ai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao gu l\u2019 \u00ees qa\u2032odi qa\u2032-ida-i q\u0101\u2032dji\ngu\u2032st\u1d00 l\u1d00 tax\u0323idai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u2019 g\u0323\u0113\u2032tg\u0323at\u029f\ua71dxat\ua71d\u1d00\u0142s gi\u00ean la \u00eas\u00ee\u2032\u00f1\nq\u0101\u2032-idag\u0323\u1d00n. L\u2019 st\ua71dal\u0101\u2032\u00f1g\u0323alg\u0323\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nTHE GIRL WHO FED A RAVEN\n\n[Told by W\u012b\u2032nats, chief of the Seaward G\u00eeti\u2032ns]\n\n\nHer father came in from fishing. Then her mother cut up the fish, and\nshe tore up the liver and fat of the halibut and gave it to a raven.\nAfter she had done this for some time spring came, and they were\nhungry. Then they began to get things that were exposed at low tide.\n[55]\n\nOne time the raven sat in front of her and made motions as if it were\neating something. Then she went to it. Chitons were piled up there. She\npicked them up and gave them to her uncles\u2019 wives. And next day she\nagain went after things that were exposed at low tide and gave the\nthings to one to whom she had not given them before. The raven had\nbegun helping her in return for what she had done.\n\nAfter that they went out with her again. She found the tail of a spring\nsalmon. She took that to the house also. The pieces became larger and\nlarger each time until finally she found a whole one. Then she went\nagain for things that were exposed at low tide. She found a porpoise\u2019s\ntail. She came in after finding it. During all that time she gave food\nto her uncles\u2019 wives.\n\nOne day she was coming in after getting things with them. As she was\nwalking along last in the trail in front of Tow hill two good-looking\nmen came to her. One came up on each side of her, and they took her\nhome with them. They came to a town and led her into the house of the\ntown chief.\n\nAfter she had stayed there a while she heard them say: \u201cThe one hunting\nfor things at North cape [56] stays away a long time.\u201d She understood\ntheir language plainly. After some time had passed they said: \u201cHe is\ncoming. Now he comes along, turning over at intervals.\u201d She went out\nwith them to look at him. \u201cHe comes walking,\u201d they said. Still the\nraven came flying. It turned around as it came. They call it \u201ctaking a\nbasket off one\u2019s back.\u201d In that way it communicated news every now and\nthen. It came in and said: \u201cI cut up a whale which had floated ashore\nat North cape.\u201d\n\nThen the town chief said: \u201cGive the woman you brought food in exchange\nfor the help she gave you.\u201d At once all of the town people gave her\nfood. They gathered for food halibuts\u2019 tails and heads and berries.\nThey gave these to the woman.\n\nAt the time when she went with them for things that were exposed at low\ntide she was lost for a long time. Her father did not know where she\nwas. One day she [was found] sitting in front of her father\u2019s house in\nthe morning surrounded by the food. Then she gave food to her uncles.\nShe gave them a part. By trading with the rest her father became a rich\nman.\n\nAfter that she told her father what she had heard at the Raven town:\n\u201cFather, a black whale lies at House point,[56] they say. He who went\nhunting cut it all up. You would better go to it, father.\u201d Then he went\nthither. In truth, a whale lay there. Not one part of it was gone. Only\na little had been taken off the upper side of it. Then they began\ncutting it up.\n\nAfter he had cut up the whole upper part of it he was tired out. Then\nhe made a little house of driftwood and steamed himself. He became\nstronger. Next he went away and told the town people about it. Then all\nthe town people went out and cut it up. That time they finished it.\n\nThis is all.\n\nSome refer to this story for the origin of the Raven crest.\n\n\n\n\n\n\n\n\nX\u014c\u2032Y\u0100 G\u012a NA\u00d1 DJ\u0100\u2032ADA G\u0323\u0100\u2032XA G\u012a\u2032DAX\u0323ID\u0100\u2032G\u0323AN\n\n\nL\u2019 x\u0101\u2032tg\u0323a xao-\u00ee\u2032ntc\ua71dus. Gi\u00ea\u2032nhao l\u2019 a\u2032og\u0323a taq\ua71d\u0101\u2032d\u1d00s gi\u00ean xagwa\u2032-i \u029fgwul\nat g\u0323a\u2032-iasi g\u0323ei l\u1d00 d\u1d00\u2032nnan\u1d00\u2032\u00f1asi gi\u00ean x\u014d\u2032-iga-i g\u012b l\u1d00 g\u012b\u2032daga\u00f1a\u00f1\nw\u1d00ns\u016b\u2032g\u1d00\u00f1. H\u1d00n l\u2019 w\u0101\u2032g\u1d00\u00f1 qa\u2032odihao q\ua71den\u029f\u0323g\u0323\u0101\u2032g\u0323ada\u2032-i \u029f\u0323u \u029f\ua71d q\ua71dod\u0101\u2032la\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao \u029f\ua71d wa\u2032nx\u0323ida\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean xo-iga\u2032-i l\u2019 ku\u2032ng\u0323\u1d00st\u1d00 q\ua71d\u0101\u2032wosi\u2032 gi\u00ean g\u012b\u2032n\u1d00 sqasa\u0142\u0101\u2032\u00f1g\u1d00\u00f1asi.\nGi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032gasi. Gu t\ua71da \u012bg\u0323awa\u2032dies. Gi\u00ea\u2032nhao la x\u0101\u2032x\u0323idesi gi\u00ean\nq\u0101\u00f1 dj\u0101\u2032g\u0323al\u1d00\u00f1 g\u012b l\u1d00 isd\u0101\u2032si. Gi\u00ean dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d w\u0101\u2032ng\u0323asi gi\u00ean\nn\u1d00\u00f1 g\u012b l\u1d00 ga \u00ee\u2032sdag\u0323a-i g\u0101\u2032was g\u012b l\u1d00 ga \u00eesda\u2032s. Xo-iga\u2032-i x\u1d00\u2032\u00f1gia\u00f1 l\u1d00 gi\nk\ua71d\u1d00\u00f1x\u0323idai\u2032ya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 la at l\u1d00 wa\u2032ng\u0323ag\u0323as. T\ua71dag\u0323u\u2032n \u0142gia\u2032da l\u1d00 q\u0113\u2032xas. Ga-i \u00ea\u2032s\u00ee\u00f1\nnagi la \u00eesda\u2032si. Ga-i \u00ea\u2032s\u00ee\u00f1 w\u1d00 gi g\u0323asgid\u1d00\u2032ndix\u1d00n l\u2019 \u029f\u0323\u2032sgug\u0323ei\u0142s. Gi\u00ean\n\u00ee\u2032s\u00ee\u00f1 l\u2019 w\u0101\u2032ng\u0323aias. Sqol \u0142gi\u00e4\u2032da \u00ea\u2032s\u00ee\u00f1 l\u1d00 q\u0113\u2032xas. L\u1d00 q\u0113\u2032xatc\ua71dusi.\nK\ua71di\u00e4\u2032\u0142 q\u0101\u2032g\u0323al\u1d00\u00f1 dj\u0101\u2032g\u0323al\u1d00\u00f1 g\u012b l\u1d00 isdag\u1d00\u2032\u00f1asi.\n\nGi\u00ean gaatx\u1d00\u2032n \u029f\ua71da at l\u1d00 w\u0101\u2032ng\u0323atc\ua71d\u012b\u2032wus. Tao x\u0113\u2032tg\u0323a k\ua71di\u016b kida\u2032s gut l\u1d00\ng\u0323od\u1d00x\u0323u\u0101\u2032 l\u2019 q\u0101\u2032giag\u1d00\u00f1a\u2032-i \u029f\u0323\u016b la g\u0323\u1d00\u2032nst\u1d00 ga \u012b\u0142\u00ee\u2032ndjida h\u0101\u2032na st\u00ee\u00f1\ng\u1d00nd\u0101\u2032l\u029f\ua71dxas. Gi\u00ea\u2032nhao gut\u0142g\u0323\u1d00\u2032st\u1d00 l\u1d00 gi \u029f\ua71d g\u1d00\u2032nsg\u00eets gi\u00ean q\ua71dad\u1d00\u2032\u00f1 l\u1d00 \u029f\ua71d\nqa-idai\u2032ya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ean l\u0101\u2032na g\u0323\u0101\u2032g\u0323odia g\u0323\u1d00\u2032nst\u1d00 \u029f\ua71d g\u1d00nd\u0101\u2032l\u029f\ua71dxas gi\u00ean\nn\u1d00\u00f1 l\u0101\u2032na aog\u0323\u0101\u2032gas na\u2032-ig\u0323ei l\u1d00 \u029f\ua71d g\u0323\u1d00\u2032lqatc\ua71das.\n\nGi\u00ean gu l\u1d00 \u00eesugw\u0101\u2032\u00f1 qa\u2032odi h\u1d00n \u029f\ua71d s\u012b\u2032wus l\u1d00 g\u016b\u2032d\u1d00\u00f1\u1d00s. \u201cQ\ua71daku\u2032n g\u0323a n\u1d00\u00f1\ns\u00eeng\u0323\u0101\u2032g\u0323ag\u1d00n gaosg\u0323o\u0101\u2032n\u1d00\u00f1ga.\u201d Da\u2032-ix\u1d00n \u029f\ua71d k\u00eel l\u1d00 g\u016b\u2032d\u1d00\u00f1\u1d00s. G\u0323\u0113\u2032di qa\u2032o\u207adi,\n\u201cl\u2019 q\u0101\u2032g\u1d00\u00f1,\u201d \u029f\ua71d s\u012b\u2032wus, \u201cHaku k\ua71di\u0101\u2032\u00f1 l\u1d00 qag\u00ee\u2032tx\u0323\u00ees\u00adg\u0323\u1d00\u2032\u0142dag\u0323\u1d00\u00f1dalga.\u201d Gi\u00ean\n\u029f\ua71da atx\u1d00n l\u1d00 gi l\u1d00 anago\u0101\u2032\u00f1g\u0323agoa\u2032g\u0323as. \u201cL\u2019 qagiag\u1d00\u00f1\u1d00\u2032\u00f1\u201d \u029f\ua71d s\u0101\u2032was. I\u2032l\u1d00\nx\u014d\u2032y\u0101 x\u0323ida\u2032las. Ag\u1d00\u2032\u00f1 l\u1d00 g\u1d00\u2032\u00f1a\u0142\u00addag\u1d00\u00f1d\u0101\u2032las. \u201cX\u00eang\u0323\u1d00\u2032ls\u029fa\u201d h\u1d00\u2032nhao \u029f\ua71d\nk\u012b\u2032g\u0323adag\u1d00\u00f1g\u1d00\u00f1. G\u012b\u2032a\u0142g\u0323ala\u2032\u00f1 hao l\u1d00 g\u0323\u1d00ls\u029fg\u1d00\u2032\u00f1daala\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019\nqatc\ua71dai\u2032yas gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus, \u201cQ\ua71daku\u2032n gu kung\u1d00n \u0142 q\ua71deit\u029f\u2032s\u029fg\u1d00n.\u201d\n\nGi\u00ea\u2032nhao lnag\u0101\u2032-i g\u0323a n\u1d00\u00f1 \u0113\u2032\u029f\ua71dxagidagasi h\u1d00n s\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1 \u201cN\u1d00\u00f1\ndj\u0101\u2032ada dal\u1d00\u2032\u00f1 \u00ee\u2032st\u1d00g\u1d00n dal\u1d00\u2032\u00f1 gi q\ua71d\u1d00\u2032ng\u1d00\u00f1g\u00een g\u012b \u0142\u1d00 x\u1d00\u2032\u00f1gia\u00f1 g\u012b\u2032dag\u0323ao.\u201d\nGi\u00ean ga\u00f1\u0101\u2032x\u1d00n lnag\u0101\u2032-i x\u0101\u2032-id\u1d00g\u0323a-i wa\u2032\u029f\u0323ux\u1d00n l\u1d00 gi gat\u0101\u2032 isd\u0101\u2032si. X\u0101\u2032gu\n\u0142kia\u2032da qadj\u00ee\u2032l x\u014d\u2032ya t\u0101\u2032ga at g\u0323\u0101n \u029f\ua71d t\u0101\u2032ga ga\u2032-ihao \u029f\ua71d t\u0101\u2032na \u00ee\u2032s\u00ee\u00f1\nw\u1d00ns\u016b\u2032ga. G\u0101\u2032-ihao n\u1d00\u00f1 dj\u2032\u0101\u2032das g\u012b \u029f\ua71d g\u012b\u2032daiya\u00f1 w\u1d00ns\u016b\u2032ga.\n\n\u1e36\ua71da at l\u1d00 w\u0101\u2032ng\u0323aiyas g\u016b\u2032hao l\u2019 gaosg\u0323o\u0101\u2032na\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 x\u0101\u2032tg\u0323a g\u1d00m\n\u029fgui\u2032 l\u2019 ta-ig\u0323aga\u2032-i g\u0323\u1d00n u\u2032ns\u1d00tg\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. S\u00ee\u00f1g\u0323\u1d00\u2032lg\u0323ada xad\u1d00\u2032\u00f1\nn\u0101\u2032g\u0323a q\ua71de-u\u2032 gi \u029fg\u0323ao s\u016b\u2032ug\u0323a l\u1d00 q\ua71da\u2032o-u\u0142ai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean q\u0101\u2032g\u0323al\u1d00\u00f1\ng\u012b gataga\u2032-i l\u1d00 \u00eesda\u2032asi. T\ua71d\u0113\u2032dj\u00ee at l\u1d00 gi\u00e4\u2032dag\u0323awa\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\nSqa\u2032og\u0323ahao l\u2019 x\u0101\u2032tg\u0323a \u012b\u2032\u029f\ua71dxagidag\u0323ea\u2032la\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ea\u2032nhao x\u014d\u2032ya lan\u0101\u2032g\u0323a gu ki\u2032\u0142gu l\u1d00 g\u016bd\u0101\u2032\u00f1ag\u0323\u1d00n xad\u1d00\u2032\u00f1 gi l\u1d00\nn\u012bdj\u0101\u2032\u00f1ag\u0323\u1d00n. \u201cHa\u2032da-i. Na-iku\u2032n gu hao kun \u029f\u0323g\u0323\u014d\u2032dia\u00f1 w\u1d00ns\u016b\u2032ga. N\u1d00\u00f1\ns\u00ee\u2032ng\u0323ag\u0323aiya\u2032g\u0323\u1d00n hao l\u2019 q\ua71deit\u029fs\u029fai\u2032yag\u0323\u1d00n. G\u0323a \u0142a qa\u2032-it, ha\u2032da-i.\u201d\nGi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Yan kuna\u2032-i w\u1d00 gu \u029f\u0323\u2032g\u0323odiasi. G\u1d00m l\u2019\n\u029f\u2032gusi w\u1d00 st\u1d00 ga\u2032o-ug\u0323\u1d00\u00f1\u1d00s. L\u2019 \u016b\u2032na g\u012b\u2032n\u1d00 sg\u0323u\u2032nx\u1d00n sqasq\ua71d\u0101\u2032\u00adx\u0323un\u1d00\u00f1ag\u1d00s.\nGi\u00ea\u2032nhao l\u1d00 la q\ua71da\u2032-itx\u0323ida\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean l\u2019 \u016b\u2032na l\u1d00 q\ua71da-it\u029f\u0323\u2032s\u029fas gi\u00ean l\u2019 g\u0323\u0101\u2032xag\u0323\u00ee\u0142s. Gi\u00ean gu l\u1d00\nqas\u00adq\ua71d\u0101\u2032gidasi gi\u00ean g\u0323a ag\u1d00\u2032\u00f1 l\u1d00 s\u00ee\u0142u\u2032ng\u0323al\u1d00\u00f1esi. L\u2019 dagw\u012b\u2032g\u0323as\u029fas. Gi\u00ean\nst\u1d00 l\u1d00 q\u0101\u2032-idesi gi\u00ean lnag\u0101\u2032-i x\u0101\u2032-id\u1d00g\u0323a-i g\u012b la g\u0323\u1d00\u2032nst\u1d00 l\u1d00 s\u0101\u2032wa\u00f1\nw\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ean lnag\u0101\u2032-i x\u0101\u2032-id\u1d00g\u0323a-i wa\u2032\u029f\u0323ux\u1d00n l\u2019 q\ua71de\u2032itg\u0323aasi.\nGa-i\u029f\u0323\u016b\u2032hao l\u1d00 \u029f\ua71d ha\u2032-iludaya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nSOUNDING-GAMBLING-STICKS\n\n[Told by Tom Stevens, chief of Those-born-at-House-point]\n\n\nOne whose father was a chief made gambling sticks. And one day he sent\nout his father\u2019s slave to call any one who might choose to gamble.\n\u201cH\u016b\u207a\u201d [he shouted]. [57] He did the same thing every day.\n\nOne morning some one spread out gambling sticks. Only his hands were\nvisible. The upper part of him was enveloped in clouds. And he (the\nchief\u2019s son) came and sat opposite him. After they had talked about\nwhat property they would stake they began gambling together, and he\nlost. Afterward he staked more. He continued to lose until he lost all\nof his father\u2019s property. Then he lost the slaves, and when those were\nall gone he staked the rear row of the town. That, too, went. And [he\nstaked] the next row. That, too, was lost. There were five rows of\nhouses in his father\u2019s town. And again he wagered a row. That was also\nlost. He lost all five rows of the town. Then he staked his father,\nmother, and sisters. And they were lost.\n\nThe people immediately made ready their canoes and got on board. It was\nfoggy. Then they went off, and after a while the voices of the crowd\nbecame lost in the distance. [58]\n\nAnd after he had gone about in the town for a while he began to push\nalong with a pole a cedar beam owned by his father, and he got it down\nto the water. [59] Then he used his gambling-stick bag for a pillow,\nput on his marten-skin blanket, and lay down upon it.\n\nNow he floated about. Many nights passed over him. During all that time\nit was calm weather. By and by something said to him: \u201cYour powerful\ngrandfather asks you to come in.\u201d He looked in the direction of the\nsound. Nothing was to be seen. He saw only the ripples where it had\ngone down. He was floating against a two-headed kelp.\n\nThen he again covered his face, and something spoke to him as before.\nNow he looked through the eyeholes in his marten-skin blanket. After he\nhad looked for a while toward the place whence the voice proceeded a\ngrebe\u2019s [60] beak came out and [the bird said] at the same time: \u201cYour\npowerful grandfather asks you to come in.\u201d\n\nThen he took his gambling-stick bag, grasped the kelp head, and went\ndown on it. It was a two-headed house pole on which he started down. He\nsaw it when he passed into the water.\n\nWhen he stood in front of the house his grandfather invited him inside:\n\u201cCome in, grandchild. I have news, grandson, that you came floating\nabout in search of me as soon as you had lost your father\u2019s town.\u201d Then\nhe entered, and he gave him food. He had fasted ever since he lost his\nfather\u2019s town in gambling.\n\nAnd when he was full [the man] said to him: \u201cBreak off a bunch of\ngambling-stick wood for me which [you will find] at a corner outside.\u201d\nHe went out to it and broke some pieces off a bunch of s\u00een. [61] Then\nhe sent him to get something else, and he broke off yew wood. He also\nrefused that. Then he said to him: \u201cA bunch of it is by that corner.\u201d\n\nAnd after he had taken all sorts of sticks, he broke some limbs from a\nbunch of Raven\u2019s-berry bushes [62] and handed them to him, and he said:\n\u201cThat is it.\u201d Then [the man] made it into gambling sticks, and when he\nhad finished them he touched two with coals. He put the figure of a sea\notter on one and he put the figure of a young sea otter on the other.\nThen he had designs made on five large clam shells. They had figures of\ncumulus clouds. And he had five mats woven for him. He had these made\nfor him to stake.\n\nHe then said to him: \u201cI will let you float away from here. When one\nnight has passed you will be in front of the town, and you will go to\nthe front of the town and sit there, ready to gamble with the one who\nwon your property.\u201d And he also gave him tobacco seeds. \u201cWhen you begin\nto gamble, put the stick that has the figure of a sea otter upon your\nright shoulder. Put the one that has the figure of a young sea otter\nupon the left shoulder. Divide the tobacco seeds equally among those\nwho come and sit on both sides of you to watch you. They might say that\nyou do not play fair, but the tobacco seeds are so sweet that they will\nnot say it.\u201d\n\nWhen he had finished giving him directions he brought out a small box,\nand he opened successively five boxes that were one inside of another.\nThen from the innermost one he brought out a hawk feather, put it into\nthe corner of [the chief\u2019s son\u2019s] eye, and turned it round. And when he\npulled it out, it was full of blood. Then he squeezed this off, washed\nit, and pushed it in again. After he had done the thing again it was\nclean, and he did the same thing to the one on the other side. And when\nthat had also become clean he put it also into his mouth. Thence he\npulled out dead lice that he had eaten. He pulled them out stuck to the\nhawk feather. His eyes had become full of blood from seeing his\nsister\u2019s bloody heel. That was why he lost.\n\nAnd he again gave him directions: \u201cWhen you gamble with him pick up the\npile that has the longest smoke, and when you have almost lost pick up\nthe one that has short smoke.\u201d\n\nHe did so. When the man was opposite he took the one with the long\nsmoke. During all that time he lost. After they had almost beaten him\nhe took the pile with the light smoke. He took the dj\u00eel. [63]\n\nAt the time when he missed one of his father\u2019s slaves laughed at him.\n\u201cHi hi hi hi hi, Sounding-gambling-sticks is beginning to lose his clam\nshells also. He is also beginning to lose his mats.\u201d At this time he\ndiscovered his name, they say.\n\nThen he handled the gambling sticks, and the stick on his right\nshoulder pulled out his dj\u00eel. [64] And the tobacco was too sweet for\nthose watching him on either side who saw it to tell.\n\nSo [his opponent] missed, and when he had finished the counts ten\npoints remained to him. They then again talked about what property they\nshould stake. He staked both the clam shells and the mats, after which\nhis opponent handled the sticks. Then he picked out the one with fine\nsmoke first. He picked the dj\u00eel. Now he handled them in turn, and when\nhe pulled the cedar bark apart he handed it to the stick with the\nfigure of a young sea otter on it, which pulled out the dj\u00eel. He missed\nagain. He was again left with ten points.\n\nThen they again talked about what they should stake. When that was\narranged, his opponent handled the sticks, and he again chose the pile\nwith fine smoke. Again, he picked the dj\u00eel. And when he had again got\nthrough shuffling the sticks and pulling them apart he presented them\nto the stick on the right side, which pulled out his dj\u00eel. That also\nmade ten counts for him.\n\nThen he tried to win back the people of his father\u2019s town. He won the\nfive towns. And after those were all rewon, and he had won his mother,\nhis sister, and his father, they started home. He won them back from\nGreat-moving-cloud\u2019s son, who had won them from him. This was the son\nof the one who owns the dog salmon, they say. [65]\n\nThis is the end.\n\n\n\nThis is related as having taken place at the Ninstints town of\nS\u029f\u00eendagwa-i, which was on the southwest coast of Moresby Island.\n\n\n\n\n\n\n\n\nS\u00ceNX\u0112\u2032GA\u00d1O\n\nSounding-gambling-sticks\n\n\nN\u1d00\u00f1 g\u0323\u014d\u2032\u00f1g\u0323a \u0113\u029f\ua71dxagid\u0101\u2032hao s\u00ee\u2032nhao la \u029f\u2032g\u0323o\u0142g\u0323ak\ua71dus\u029fai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean\ngaatx\u1d00\u2032n g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 q\ua71do\u0142g\u0323a\u2032og\u0323a l\u1d00 tagin\u0101\u2032\u00f1g\u0323ago\u1d00\u02bcda. \u201cH\u016b\u207a\u201d S\u00ee\u00f1g\u0323a\u029f\u0323a\u2032n\nsk\ua71di\u00e4\u2032\u0142 ga\u00f1\u0101\u2032\u00f1 l\u1d00 s\u016b\u2032ug\u1d00\u00f1asi.\n\nGaatx\u1d00\u2032n g\u012b\u2032n\u1d00 taq\u014d\u2032\u0142djuu\u0142as. S\u029f\ua71da-i sg\u0323un qe\u0101\u2032\u00f1gagasi. Sa\u2032gui l\u2019\ny\u00e4\u2032na\u00f1\u029f\u0323x\u0323ia\u2032\u00f1was. Gi\u00ean la x\u1d00\u2032n\u0142ag\u0323a l\u1d00 q\ua71d\u0101\u2032g\u0323o\u029f\ua71dxas. G\u012bn\u1d00g\u012b\u2032n\u1d00ga gutg\u0323\u1d00\u2032n\n\u00ee\u2032s\u00ees w\u0101\u2032sg\u0323oga-i \u029f\ua71d k\u00ee\u2032lg\u0323o\u0142g\u0323a qa\u2032odi gu\u2032tgi \u029f\ua71d wa\u2032x\u0323idies, gi\u00ean l\u1d00 \u029f\ua71d\ntc\ua71d\u012b\u2032g\u1d00s. Gi\u00ean g\u0323\u014d\u2032\u029f\u0323ag\u0323a \u00ee\u2032s\u00ee\u00f1 l\u1d00 wa\u2032gas. L\u1d00 \u029f\ua71d tc\ua71d\u012b\u2032di qa\u2032odihao\ng\u0323o\u00f1g\u0323\u0101\u2032\u00f1g\u0323a ginag\u012b\u2032nagaga-i l\u1d00 tc\ua71d\u012b\u2032da\u029f\u0323g\u0323ag\u1d00s. Gi\u00ean q\ua71do\u0142g\u0323awa\u2032-i g\u0323ei \u00ee\u2032s\u00ee\u00f1\nga sq\u0101\u2032dax\u0323i\u2032d\u1d00si gi\u00ean ga-i \u00ea\u2032s\u00ee\u00f1 ha-ilua\u2032-i \u029f\u0323\u016b d\u012bd\u1d00x\u0323\u016b\u2032st\u1d00 ga g\u0323\u0101\u2032g\u0323eidas\ng\u0323e\u2032ist\u1d00 l\u1d00 ga w\u0101\u2032sg\u0323oas. Ga-i \u00ee\u2032s\u00ee\u00f1 qa-\u00ee\u0142ha\u2032-ilusi. Gi\u00ean g\u016b\u2032st\u1d00 ga\ng\u0323ag\u0323odai\u2032asi. Ga-i \u00ee\u2032s\u00ee\u00f1 qa\u2032-\u00ee\u0142si. L\u2019 g\u0323\u014d\u2032\u00f1g\u0323a lan\u0101\u2032g\u0323a gu\u2032tg\u0323a\nsta\u029fe\u2032i\u0142daiya\u00f1 w\u1d00ns\u016b\u2032ga. \u1e36g\u0323a \u00ee\u2032s\u00ee\u00f1 l\u1d00 ga g\u0323\u0101\u2032g\u0323odasi. Ga-i \u00ea\u2032s\u00ee\u00f1\nqa\u2032-\u00ee\u0142si. Gi\u00ean lnag\u0101\u2032-i sta\u029fe\u2032\u00ee\u0142x\u1d00n l\u1d00 tc\ua71did\u0101\u2032asi. Gi\u00ean g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 at a\u2032u\u00f1\nat dj\u0101\u2032as\u00ee\u00f1 l\u1d00 w\u0101\u2032sg\u0323oas. Gi\u00ean ga-i \u00ee\u2032s\u00ee\u00f1 qa\u2032-\u00ee\u0142si.\n\nGa\u00f1\u0101\u2032x\u1d00nhao \u029f\u016b \u029f\ua71d dag\u0323ag\u0101\u2032\u00f1as g\u012b \u029f\ua71d \u029f\u0323\u2032\u0142ga\u0142das gi\u00ean g\u016b\u2032g\u0323a \u029f\ua71d qas\u0101\u2032\u00adgias.\nY\u00e4\u2032n\u1d00\u00f1ag\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. Wai\u2032gi\u00ean da\u029f\u2032sdaiyasi gi\u00ean\nk\u00ee\u2032\u0142gulq\ua71da-i\u00addalsg\u0323ag\u0323\u1d00\u2032ndix\u1d00n k\u00eelga\u2032o-usg\u0323asi.\n\nGi\u00ean lnag\u0101\u2032-i gu la q\u0101\u2032\u207ag\u0323o\u00f1gwa\u00f1 qa\u2032odi l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a tc\ua71d\u016b d\u0101\u2032g\u0323agas l\u1d00\nk\u00eetx\u0323un\u1d00\u2032nsg\u0323as gi\u00ean l\u1d00 la g\u0323\u0113\u2032tg\u0323atsg\u0323adas. Gi\u00ean s\u00een-qa\u2032oda-i \u1d00\u2032\u00f1g\u0323a l\u1d00\ntc\ua71di\u0142\u0101\u2032dag\u0323ei\u0142si gi\u00ean k\ua71du\u2032x\u0323u l\u1d00 t\ua71da\u0142g\u016b\u2032\u0142s gi\u00ean l\u2019 ta\u2032-i\u029f\u0323gas.\n\nGi\u00ean l\u2019 ga-ig\u0101\u2032g\u012bgw\u0101\u2032\u207a\u00f1as. G\u0323ei l\u1d00 gi g\u0323\u0101\u2032\u0142dj\u016bg\u1d00\u00f1gw\u0101\u2032\u00f1as. K\ua71di\u00e4\u2032\u0142 l\u1d00 gi\n\u029f\u0323a\u2032-iyas. Qa\u2032odi g\u012b\u2032n\u1d00 l\u2019 s\u016b\u2032udas \u201cD\u1d00\u00f1 tc\u00ee\u2032ng\u0323a q\u014d\u2032niga-i d\u1d00\u00f1\nq\u0101\u2032tc\ua71di-x\u1d00\u2032lga.\u201d G\u012b l\u1d00 q\u0113\u2032xa\u029f\ua71dxaiyasi. G\u1d00m g\u012b\u2032n\u1d00 gut q\ua71da\u0142g\u0323\u0101\u2032g\u0323\u1d00\u00f1\u1d00s.\nSq\u1d00\u2032lg\u0323a sg\u0323u\u2032nx\u1d00n l\u1d00 qe\u2032i\u00f1asi. \u0141qea\u2032ma q\u0101\u2032dji sg\u0323ast\u00ee\u2032\u00f1 \u0142g\u0323\u0113t l\u2019\nga-i\u00adg\u0323\u0101\u2032d\u1d00sg\u00ee\u00f1.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 tcag\u0323\u1d00\u2032\u00f1 l\u2019 \u1d00\u2032nskides gi\u00ean \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 g\u012b\u2032n\u1d00 l\u2019 s\u016b-udas.\nGi\u00ean k\ua71dux\u0323ua\u2032-i x\u1d00\u2032\u00f1\u0113 g\u0323e\u2032ist\u1d00 l\u1d00 q\u00ee\u00f1q\ua71do\u2032\u0142da\u029f\ua71dxasi. Ga\u2032gu s\u0101\u2032wasi ya\u2032si\nl\u1d00 q\u00eendi\u1d00g\u0323\u1d00\u2032ndix\u1d00n ya\u2032\u02bcx\u014ddada k\ua71d\u016b\u2032da k\ua71d\u1d00\u2032tdj\u00ee\u029f\ua71dxaga\u2032-i atgu\u029f\u0323\u016b\u2032 \u201cD\u1d00\u00f1\ntc\u00ee\u2032ng\u0323a q\u014d\u2032niga-i d\u1d00\u00f1 qa\u2032tc\ua71dix\u1d00lga.\u201d\n\nGi\u00ea\u2032nhao s\u00een-qa\u2032oda-i gi \u1d00\u2032\u00f1g\u0323a l\u1d00 x\u0101\u2032g\u0323atsi gi\u00ean \u0142qe\u0101\u2032maga-i q\u0101\u2032dji l\u1d00\ng\u012bdjig\u0323\u012b\u2032\u0142dasi gi\u00ean gu l\u1d00 q\u0101\u2032gias. Gia\u2032g\u0323\u1d00\u00f1 q\u0101\u2032dji st\u00ee\u00f1 gut l\u1d00\nq\u0101\u2032x\u0323iat\ua71d\u1d00\u0142s. G\u0323ayuwa\u2032-i g\u0323ei l\u2019 ga\u2032og\u0323aiya-i \u029f\u0323\u016b\u2032hao l\u1d00 qea\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nNa-i q\ua71de-\u016b\u2032gi l\u1d00 gi\u0101\u2032xa\u029f\ua71dxaga\u2032-i \u029f\u0323\u016b l\u2019 tc\u00ee\u2032ng\u0323a l\u2019 q\u0101\u2032djixa\u0142s. \u201cQ\u0101\u2032tc\ua71di\n\u0142\u1d00 t\ua71dak\ua71d\u00ee\u2032ng\u0323a. G\u0323\u014d\u2032\u00f1g\u0323a\u00f1 lan\u0101\u2032g\u0323a d\u0101 tc\ua71didag\u0323\u0101\u2032s\u029fa atx\u1d00\u2032n d\u012b goa\u2032di ag\u1d00\u2032\u00f1\nd\u0101 ga\u2032-ig\u012bx\u0323idas d\u1d00\u2032\u00f1at k\ua71di\u00ee\u00f1\u0101\u2032g\u1d00n, t\ua71dak\ua71d\u00ee\u2032ng\u0323a.\u201d Gi\u00ean l\u1d00 qatc\ua71da\u2032si gi\u00ean\nl\u1d00 la ga t\u0101\u2032das. A\u2032hao \u029fg\u0323a l\u2019 qa\u2032-isala\u00f1 w\u1d00ns\u016b\u2032ga g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 lan\u0101\u2032g\u0323a l\u1d00\ntc\ua71d\u012b\u2032dag\u0323as\u029faiyes sta \u1d00.\n\nGi\u00ean l\u2019 \u016bg\u012b\u2032ga-i \u029f\u0323\u016b h\u1d00n l\u1d00 la s\u016b\u2032udas \u201cHal\u1d00\u2032 kungida\u2032-ig\u0323a ki\u00e4\ns\u00eenq\ua71d\u014d\u0142dj\u016b\u2032g\u1d00n g\u016b\u2032st\u1d00 d\u012bgi ga tax\u0101\u2032\u029f.\u201d Gi\u00ean g\u0323a l\u1d00 q\u0101\u2032x\u0323u\u0142si gi\u00ean s\u00een gu\nq\ua71do\u0142dj\u0101\u2032wasi g\u0323e\u2032ist\u1d00 l\u1d00 ga g\u012b\u2032xa\u029fas. Gi\u00ean g\u012b\u2032n\u1d00 ad\u0101\u2032asi l\u1d00 la\ndaogo\u1d00\u2032das gi\u00ean \u0142g\u0323\u0113t \u00eas\u00ee\u2032\u00f1 l\u1d00 t\ua71dax\u0101\u2032\u029f\u0323as. Gi\u00ean ga-i gi \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a l\u1d00\ngoa\u2032was. Gi\u00ean h\u1d00n l\u1d00 la s\u016b\u2032udas \u201cAkungida\u2032-ig\u0323a hao l\u2019 q\ua71do\u0142dj\u016b\u2032gani.\u201d\n\nGi\u00ean g\u012b\u2032n\u1d00 \u0142k\ua71di\u00e4\u2032na wa\u2032\u029f\u0323ux\u1d00n l\u1d00 \u00ee\u2032sdaiya\u2032-i \u029f\u0323\u016b kungida\u2032-ig\u0323a\nx\u014d\u2032ya\u00adg\u0323\u0101\u2032ng\u0323a \u0142g\u0323a-i q\ua71do\u0142dj\u0101\u2032was g\u0323e\u2032ist\u1d00 l\u1d00 ga g\u012bx\u0101\u2032\u029fas gi\u00ean l\u1d00 gi l\u1d00\nx\u0101\u2032s\u029ftc\ua71das. Gi\u00ean \u201cGa-i \u00ee\u2032s\u00ee\u00f1\u201d l\u1d00 gi l\u1d00 s\u012b\u2032wus. Gi\u00ean l\u0101\u2032g\u0323a s\u00ee\u2032ng\u0323\u1d00n l\u1d00\n\u029f\u2032g\u0323o\u0142g\u0323asi gi\u00ean l\u0101\u2032g\u0323a l\u1d00 g\u0323ei\u0142g\u012b\u2032daga\u2032-i \u029f\u0323\u016b l\u0101\u2032g\u0323a ga sq\ua71da\u2032st\u00ee\u00f1 l\u1d00\nx\u0323\u016btx\u0323u\u2032ldas. L\u1d00 la q\u014d-d\u0101\u2032g\u0323a\u00f1adas gi\u00ean n\u1d00\u00f1 l\u1d00 sqetsg\u0323adja\u2032o d\u0101\u2032g\u0323\u1d00\u00f1adas.\nGi\u00ean sqa\u2032ola-i g\u0323a\u029fe\u2032i\u0142 la g\u0323\u1d00n l\u1d00 q\ua71dal\u1d00nda\u2032asi. Qw\u0113\u2032g\u0323ao d\u0101g\u0323\u1d00\u00f1\u0101\u2032gasi.\nGi\u00ean lg\u016bs g\u012b\u029fe\u2032i\u0142 \u00ee\u2032s\u00ee\u00f1 la g\u0323\u1d00n la xa\u2032-idas. Wa\u2032sg\u0323oag\u0323a g\u0323\u1d00\u2032nhao la g\u0323\u1d00n l\u1d00\nwa\u2032daiya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean h\u1d00n l\u1d00 la s\u016b\u2032udas \u201c\u0100\u2032sist\u1d00 d\u1d00\u00f1 \u0142 ga-ig\u0323\u0101\u2032gix\u0323idag\u00een. D\u1d00\u00f1 gi g\u0323\u0101l\nsg\u0323oa\u2032ns\u00ee\u00f1 g\u0323e\u2032i\u0142 gi\u00ean lnag\u0101\u2032-i x\u0113\u2032tgu d\u1d00\u00f1 ga-ig\u0323\u0101\u2032sg\u00eet gi\u00ean d\u1d00\u00f1 n\u1d00\u00f1\ntc\ua71dig\u0101\u2032g\u1d00n g\u012b lnag\u0101\u2032-i q\ua71dax\u0101\u2032g\u0323a d\u0101 t\ua71daq\ua71do\u0142tc\ua71da\u2032og\u0323a\u029f\ua71dx\u0101sa\u00f1.\u201d Gi\u00ean\ngul-m\u0101\u2032\u0142ga-i \u00ea\u2032s\u00ee\u00f1 l\u1d00 gi l\u1d00 \u00ee\u2032sdas. \u201cD\u0101 s\u00ee\u2032ndax\u0323\u00eet waigi\u00ea\u2032n\u1d00 n\u1d00\u00f1\nq\u014d\u00add\u0101\u2032g\u0323a\u00f1as sg\u0323\u014d\u2032l\u1d00gi sqal\u1d00\u2032\u00f1gu dasq\ua71d\u0101\u2032sgid\u1d00\u00f1. S\u029f\u00e4\u2032nagi \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1\nsqetsg\u0323adja\u2032o d\u0101\u2032g\u0323a\u00f1as dasq\ua71d\u0101\u2032sgid\u1d00\u00f1. Gi\u00ean gu\u2032t\u0142g\u0323\u1d00st\u1d00 d\u1d00\u00f1 gi ga\ng\u0323et\u00adgad\u0101\u2032\u00f1a d\u1d00\u00f1 g\u0323\u1d00n s\u00eendag\u0323\u014d\u2032d\u1d00\u00f1a x\u0113\u2032\u0142i g\u0323ei \u0142a gu\u2032lg\u0323aga-i gutg\u0323a\u2032atg\u0323a\n\u00ee\u2032sda\u00f1. Gi\u00ean d\u0101 \u00eesd\u012b\u2032gutga\u00f1a g\u0323\u1d00\u2032nst\u1d00 saog\u0323e\u2032iga. Gula\u2032-i m\u0101\u2032\u0142ga-i\nxa\u2032o\u0142g\u0323ada gi\u00ean g\u1d00m g\u0323\u1d00\u2032nst\u1d00 l\u1d00 s\u016b\u2032ug\u0323\u1d00\u00f1g\u0323oas\u1d00\u00f1.\u201d\n\nL\u1d00 la k\u00ee\u2032\u00f1gug\u1d00\u00f1g\u0323e\u2032i\u0142g\u012bga\u2032-i \u029f\u0323\u016b g\u0323o\u2032da x\u0323\u1d00\u2032tdju l\u1d00 tc\ua71d\u00ee\u2032s\u029fsg\u0323as gi\u00ean l\u1d00 la\nd\u1d00\u00f1g\u016b\u2032s\u029f\u1d00\u029fei\u0142as. Gi\u00ean s\u029f\ua71d\u00ee\u2032\u00f1g\u0323eist\u1d00 ski\u00e4\u2032mskun t\ua71da\u2032g\u0323un g\u0323ad\u0101\u2032 l\u1d00\nt\ua71da\u2032ostas gi\u00ean l\u2019 x\u1d00\u2032\u00f1a ku\u2032ng\u0323ei l\u1d00 g\u012b\u2032dax\u0323id\u1d00s gi\u00ean g\u0323a l\u1d00 \u0142g\u0323a\u2032-i\u0142galasi.\nGi\u00ean l\u1d00 d\u1d00\u00f1t\ua71da\u2032osdaiyasi gi\u00ean g\u0323\u0101\u2032-iya t\ua71da\u2032odjiw\u1d00si. Gi\u00ean gut l\u1d00\ns\u029f\ua71d\u029fa\u2032si gi\u00ean l\u1d00 \u029f\u0323\u00ee\u2032nasi gi\u00ean \u00ee\u2032s\u00ee\u00f1 wa g\u0323ei l\u0101\u2032g\u0323a l\u1d00 g\u012btc\ua71da\u2032si. Gi\u00ean\n\u00ee\u2032s\u00ee\u00f1 w\u1d00ga\u00f1\u0101\u2032x\u1d00n g\u0323e\u2032id\u1d00si gi\u00ean sku\u2032nxag\u0323\u00ee\u0142si gi\u00ean x\u1d00\u2032n\u0142ag\u0323a lan\u0101\u2032 \u00ea\u2032s\u00ee\u00f1\nga\u00f1\u0101\u2032\u00f1 la g\u0323a l\u1d00 \u00ee\u2032sdas. Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 sku\u2032nxag\u0323ela\u2032-i \u029f\u0323\u016b l\u2019 x\u0113\u2032\u0142\u1d00g\u0323ei\n\u00ee\u2032s\u00ee\u00f1 l\u1d00 g\u012b\u2032dax\u0323id\u1d00si. Ga-i g\u0323e\u2032ist\u1d00 \u00eas\u00ee\u2032\u00f1 t\ua71d\u1d00m l\u1d00 q\ua71dot\ua71da\u2032oga\u00f1as\ng\u0323\u0101\u2032l\u1d00\u00f1od\u1d00. Ski\u00e4\u2032mskuna-i t\ua71dag\u0323u\u2032n gi tc\ua71d\u0101\u2032\u0142skidesi w\u1d00 d\u1d00\u2032\u00f1at l\u1d00\nd\u1d00\u00f1t\ua71da\u2032ostasi. L\u2019 dj\u0101\u2032sg\u0323a st\ua71dagwa\u2032-i g\u0323a-iy\u0101\u2032gas l\u1d00 qea\u2032\u00f1as hao l\u2019 x\u1d00\u2032\u00f1\u0113\ng\u0323a-i at st\ua71daxog\u0323\u0101\u2032\u00adga\u00f1 w\u1d00ns\u016b\u2032ga. G\u0323aga\u2032nhao l\u1d00 \u029f\ua71d tc\ua71dix\u0323id\u0101\u2032g\u0323ani.\n\nGi\u00ean h\u1d00n \u00ee\u2032s\u00ee\u00f1 l\u1d00 la ki\u00f1gug\u0101\u2032\u00f1ag\u0323\u1d00n. \u201cL\u1d00 gi d\u0101 wa\u2032a\u029f\ua71dxa gi\u00ea\u2032n\u1d00 n\u1d00\u00f1\ng\u0323aiyawa\u2032-i dj\u00eens dj\u00een\u0142go\u0101\u2032\u00f1a\u00f1 gi\u00ea\u2032n\u1d00 d\u1d00\u00f1 ga \u029fst\u00ee\u2032nda gi\u00ea\u2032n\u1d00 n\u1d00\u00f1\ng\u0323\u0101\u2032yawa-i k\ua71du\u1d00\u2032nstc\ua71digu\u00f1.\u201d\n\n\u0100\u2032si ga\u00f1\u0101\u2032x\u1d00n la wa\u2032gasi. L\u2019 x\u1d00\u2032n\u0142ag\u0323a l\u0101\u2032na \u00ee\u2032sdisg\u0323aias gi\u00ean n\u1d00\u00f1\ng\u0323ayawa\u2032-i dj\u00eens l\u1d00 djin\u0142go\u0101\u2032\u00f1as. K\ua71di\u00e4\u2032\u0142 l\u1d00 g\u0323a\u029f\u0323\u0101\u2032gas. La ga \u029fst\u00eendawa\u2032-i\n\u029f\u0323\u016b n\u1d00\u00f1 g\u0323ayawa\u2032-i \u0142t\u0101\u2032n\u1d00ns l\u1d00 tc\ua71d\u012b\u2032ig\u1d00s. Djila\u2032-i l\u1d00 tc\ua71d\u012b\u2032g\u1d00si.\n\nL\u2019 g\u0323a\u029f\u0323\u014d\u2032dias \u029f\u0323\u016b\u2032hao l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a q\ua71do\u0142g\u0323\u0101\u2032wag\u0323al\u1d00\u00f1 sg\u0323oa\u2032na la g\u0323\u1d00n k\ua71d\u1d00ga\u2032\u00f1\nw\u1d00ns\u016b\u2032ga. \u201cHi hi hi hi hi S\u00eenx\u0113\u2032g\u1d00\u00f1o sqa\u2032oala-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 tc\ua71d\u012b\u2032dax\u0323idia\u00f1.\nLgudja\u2032-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 tc\ua71d\u012bdax\u0323idia\u2032\u00f1.\u201d A\u2032hao \u029f k\u012bg\u0323\u0101\u2032\u00f1 l\u1d00 gw\u0101\u2032l\u1d00\u00f1 w\u1d00ns\u016b\u2032us\n\u012b\u2032dj\u00ee.\n\nGi\u00ean la \u00ea\u2032s\u00ee\u00f1 \u00eesd\u012b\u2032g\u1d00s gi\u00ean djila\u2032-i sg\u0323\u014d\u2032lagi l\u0101\u2032na gi l\u0101\u2032g\u0323a djila\u2032-i\nl\u1d00 d\u1d00\u00f1sq\ua71dasta\u2032si. Gi\u00ean gut\u0142g\u0323\u1d00\u2032st\u1d00 la g\u0323\u1d00n ga s\u00eendag\u0323\u014d\u2032d\u1d00\u00f1agas la ga\nqe\u2032i\u00f1\u1d00si g\u0323\u1d00\u2032nst\u1d00 saog\u0323e\u2032ig\u0323a gula\u2032-i xa\u2032o\u0142g\u0323atsi.\n\nGi\u00ean l\u2019 xa\u029f\u0323g\u0323\u0101\u2032das gi\u00ean tc\ua71diwa\u2032-i l\u1d00 g\u012b\u2032gas gi\u00ean sila\u2032-ig\u0323ei l\u1d00 gui\n\u029fa\u2032a\u0142s. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 gw\u0101\u2032sgaoga-i l\u2019 k\u00ee\u2032lg\u0323o\u0142g\u0323asi. Sqa\u2032oala-i at lgudja\u2032-i\nd\u1d00\u2032\u00f1at x\u1d00n l\u1d00 wasg\u0323oa\u2032si. Gi\u00ean g\u0323ei\u0142g\u012bga\u2032-i \u029f\u0323\u016b l\u2019 x\u1d00\u2032n\u0142ag\u0323a \u029f\ua71d \u00eesd\u012b\u2032gus.\nGi\u00ean nag\u0323ast\u1d00g\u0101\u2032\u00f1x\u1d00n n\u1d00\u00f1 g\u0323aiyawa\u2032-i \u0142t\u0101\u2032n\u1d00ns l\u1d00 tc\ua71d\u012b\u2032sg\u0323a. Djila\u2032-i l\u1d00\ntc\ua71d\u012b. Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 \u00eesd\u012b\u2032s gi\u00ean l\u1d00 \u029fq\u1d00\u2032nsk\u00eetg\u012bga-i \u029f\u0323\u016b n\u1d00\u00f1 sqetsg\u0323adja\u2032o\nd\u0101\u2032g\u0323a\u00f1as g\u012b l\u1d00 dak\ua71d\u014d\u2032dj\u00ee\u0142si gi\u00ean djila\u2032-i l\u1d00 d\u1d00\u2032\u00f1sq\ua71dastas. Gi\u00ean \u00ee\u2032s\u00ee\u00f1\nl\u2019 xa\u029f\u0323g\u0101\u2032d\u1d00s. \u00ce\u2032s\u00ee\u00f1 l\u1d00 gui \u029fa\u2032a\u0142.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 wa\u2032sg\u0323oga-i k\u00eelg\u0323o\u0142g\u0323\u0101\u2032si. G\u0323ei\u0142g\u012b\u2032ga-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 l\u2019 x\u1d00\u2032\u00f1\u0142aga \u029f\ua71d\n\u00ee\u2032sd\u012b gi\u00ean \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 g\u0323aiyawa\u2032-i \u0142t\u0101\u2032\u207an\u1d00ns l\u1d00 tc\ua71d\u012b\u2032g\u1d00s. Djila\u2032-i \u00ee\u2032s\u00ee\u00f1\nl\u1d00 tc\ua71d\u012b. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d q\u1d00\u2032nsk\u00eetg\u012b\u2032ga-i \u029f\u0323\u016b sg\u0323\u014d\u2032l\u1d00gi l\u0101\u2032na gi l\u1d00\ndaq\u014d\u2032dj\u00ee\u029f gi\u00ean djila\u2032-i l\u0101\u2032g\u0323a l\u1d00 d\u1d00\u2032\u00f1sq\ua71dastasi. Ga-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 gui\n\u029fa\u2032a\u0142si.\n\nGi\u00ean g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 lan\u0101\u2032g\u0323a xa\u2032-id\u1d00g\u0323a-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 dj\u00ee\u2032n\u0142goa\u00f1\u1d00s. Lnag\u0101\u2032-i\nsta\u029fe\u2032i\u0142 l\u1d00 tc\ua71dis. Gi\u00ean \u029f\ua71dg\u0323aga\u2032-i \u029f\u0323\u016b a-u\u2032\u00f1 at dj\u0101\u2032\u0101s\u00ee\u00f1 at g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 l\u1d00\ntc\ua71d\u00ee\u2032sg\u00eena-i \u029f\u0323\u016b \u029f\ua71d qasagai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. \u201cQw\u0113\u2032ig\u0323aqons\u201d g\u012b\u2032tg\u0323a hao l\u2019\ntc\ua71dix\u0323ida\u2032shao l\u1d00 tc\ua71d\u00eeski\u00e4\u2032na\u00f1 w\u1d00ns\u016b\u2032ga. Sqa\u2032gi n\u1d00\u00f1 d\u0101\u2032g\u0323as g\u012b\u2032tg\u0323a hao\n\u012bdja\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nTC\ua71dAAWU\u2032NK\ua71dA\n\n[Told by Jimmy Sterling of the St\u1d00\u2032stas family]\n\n\nAfter the parents of a certain child, which was in the cradle, had gone\nabout for a while with him they landed to get mussels. There they\nforgot about him. And they started away. When they had gone some\ndistance from him they remembered him. They came back toward him. When\nthey came near they heard some one singing for him. Crows sat above him\nin flocks. And when they got off to get him he acted in the cradle like\na shaman. They took him aboard. Then his parents came to the town with\nhim.\n\nAfter some time had passed and he had grown to be a boy people began to\ndie off on account of him. But his elder brothers and his uncles were\nnumerous. His uncles\u2019 wives did not love him. Only the wife of the\nyoungest gave him food. His old grandmother was the only one who looked\nafter him. After they had been in the town for a while, and his friends\nwere entirely gone, he and his grandmother made a house out of old\ncedar bark by a creek flowing down near the town. And he went there\nwith his grandmother to live.\n\nAfterward he went to the town, and the wife of his youngest uncle gave\nhim food. When he grew old enough he hunted birds. All the time they\nlived there his grandmother got food for him. And he also made a bow\nfor himself. He continually hunted birds. He continually whittled.\n\nAfter he had hunted birds for a while he saw a heron sitting with a\nbroken beak. He told his grandmother about it. And his grandmother said\nto him: \u201cWhen you again see it sharpen its bill. When people sharpen\nits bill it helps them, they say.\u201d [66] When he again saw it he\nsharpened its bill. And after he started away and had gone some\ndistance it said to him: \u201cI will help you, grandchild.\u201d\n\nAfter that his grandmother began to teach him how to make deadfalls.\n[67] And then he began to set them at the head of the creek for black\nbears. They ceased to see him at the town. Sometimes he went to the\ntown, received food from his youngest uncle\u2019s wife alone, and started\noff with it. They refused to have him at the town. There was no house\ninto which he could go. His youngest uncle\u2019s wife gave him food because\nthey refused to have him. He kept going there.\n\nAfter he had set deadfalls for a while one fell on a black bear. He\ncarried it to the house. He did not waste the smallest bit of its fat.\nHe smoked it and ate it. At this time they began to live well for the\nfirst time. As he became stronger he increased the number of his\ndeadfalls. Now he again went to get [bears], and he killed another. He\ndid not waste the smallest piece of the fat of that other one. And they\nalso enlarged the house. He smoked the meat in it. He also put meat\ninto boxes [to keep it]. Now he began [regularly] to get bears. Every\ntime he went to look at his deadfalls bears lay in them. They lay in\nall ten deadfalls. They then made their house bigger.\n\nWhen it was thought that they were dead of starvation his youngest\nuncle\u2019s wife had them go to look, because she thought that they had\ndied. Instead, his house was full of fat food. And the one she sent to\nlook came back and told her how he was situated. They then kept it\nsecret.\n\nOne night, after they had lived there for a while, his grandmother,\nhaving remained awake, thought that her son was acting like a shaman.\nShe did not ask her son about it on the morrow. All this time he took\nblack bears from the deadfalls. Another time, when his grandmother lay\nawake at midnight, her son again acted like a shaman. At this time he\nstarted off with the end [of an unseen rope]. After some time had\npassed he again acted like a shaman at midnight. His grandmother also\nperceived that. During all that time his grandmother did not question\nhim. After he had acted like a shaman for a while Tc\ua71daawu\u2032nk\ua71da named\nhimself through him. They had forgotten that he had acted like a shaman\nat the time when they abandoned him in the cradle. It now happened\nagain. Now Tc\ua71daawu\u2032nk\ua71da mentioned his name through him.\n\nIn the morning his grandmother questioned him for the first time. His\ngrandmother then asked him: \u201cTell me, child, why did one whose name the\nsupernatural beings never [dare to] think of mention his name through\nyou?\u201d Then he explained to his grandmother: \u201cI began dreaming about him\nat the time when I sharpened the heron\u2019s bill. On account of him it is\neasy for me to gather things.\u201d This was the reason why his friends were\ngone. When Tc\ua71daawu\u2032nk\ua71da speaks through one his friends die, they say.\n\nHis grandmother then made him a dancing skirt out of an old mat. She\ntook off the edge on one side and fastened something to it. [68] She\nalso made a shaman\u2019s bone for him. In the evening he performed like a\nshaman. His grandmother led the songs for him. She sang for him. Now he\nbegan to perform regularly. At this time people began to come secretly\nfrom the town to look at him. But he still concealed their condition as\nmuch as possible. They did not know how the inside of his house looked.\n\nAt that time food had begun to give out at the town. They were starving\nthere. He then began to give food in return to the wife of his youngest\nuncle who had given him food. They came thus to know about him.\n\nThen a chief\u2019s son became sick in the town, and they began to get\nshamans for him. In the evening they began to dance around him. He who\nwas going to be Tc\ua71daawu\u2032nk\ua71da heard the noise of the drum and went over.\nHe then looked into the place where they were performing. He saw that\nhe could be saved. The thing that caused his sickness was plain to his\neyes. But those who were performing around him did not see it. They\nwere unable to save him. During all that time he was acting like a\nshaman in the place where he lived.\n\nAfter some time had passed he sent his grandmother. He sent over his\ngrandmother to say that he would try to cure the sick man, but when she\nrepeated it (his words) to them they thought he could do nothing. They\neven laughed at him. Those who had stolen a look at him while he acted\nlike a shaman then told the people about it. They said they had better\nget him, and they got him.\n\nAs he was about to start he dressed himself in his own house. He wore\nthe shaman\u2019s dancing skirt and the shaman\u2019s bone that his grandmother\nhad made for him. He then started thither. He came through the doorway\nperforming like a shaman. Now he started to perform around the sick\nman. And he saved the sick man. At this time he ceased to try to hide\nhimself. He came to the town. When he was there they began buying the\nmeat of him. And he got a great deal of property in exchange, and the\nproperty that he received for being called to the sick was also much.\nAt this time he grew prosperous. He began to provide in turn for the\none who had given him food. During all this time they employed him as\nshaman. The fame of him spread everywhere.\n\nAfter some time had passed he saw that the Land-otter people were\ncoming to get him. During all that time he drank sea water. He had many\nnephews. As soon as he saw that they were coming to get him he asked\nhis nephews which of them would go with him. He began at once to\ncollect urine. He also put blue hellebore into it.\n\nBefore this, [69] whenever many shamans were gathered together, they\nmade fun of him. Afterward, he had his nephews sink him in the ocean.\nThey went out to let him down. And they let him down. They tied a rope\nto him, and they floated above him for a long space of time. They were\nright over the deep place waiting for him to jerk the rope. By and by,\nwhen he jerked the rope, they pulled him up. At this time he saw the\nbottom of the Tlingits\u2019 island. He was under water there for many\nnights. He saw of the shamans\u2019 houses, the one that lay deepest. At\nthis time he came to have more shamanistic power.\n\nWhen he came back from this [adventure] he saw that the Land-otter\npeople were coming to get him. Thereupon he asked of his nephews which\none would go with him. They tried to get ahead of one another. \u201cI am\nthe one who will go with you,\u201d each said to him. The very youngest, who\nwas good for nothing, was always near the door. He used to urinate in\nbed. \u201cI will go,\u201d he said. But his elder brothers laughed at him. After\nsome time had passed they came after him. At midnight they came by sea\nand got him. He told his nephews that they were coming to get him that\nnight, and he told all of his nephews to keep a sharp lookout. \u201cLet the\none who thinks of going with me remain awake. They will come to get me\nto-night.\u201d Now the one that urinated in bed slept near the door.\n\nThere was the picture of a mallard on the rattle that he owned. He had\nit made for himself when he became a shaman. On this night they came\nand got him.\n\nThey came in and took him out. He was unable to awaken his nephews. The\nLand-otter people placed sleep [70] upon them. But when he tried to\nawaken the worthless one, he awoke him. And Tc\ua71daawu\u2032nk\ua71da took him by\nthe arm. They got him for the son of the chief among the Land-otter\npeople who was sick. It was the Land-otter people who put his nephews\nto sleep. From the youngest only they could not pull away [the soul].\n\nHe now took his drum and the urine he had let rot, and they started off\nwith him. They had him lie on his face in the bottom of the canoe. They\ndid the same thing to his nephew. After they had gone along for some\ntime they said that the bottom of the canoe had become foul, and they\nlanded to clean it. This meant that their fur had become wet. The\ncleaning of the canoe was done by their twisting about. They then got\nin again, put them on the bottom, and started off. After they had gone\nalong for a while longer something touched their heads. This, they\nfelt, was the kelp under which [the otters] were diving with them.\nAfter they had gone along for a while longer they said that they were\nnear the town.\n\nThey then took the coverings off them. When they came in front of the\ntown sparks were coming out of the house standing in the middle. A\nlarge crowd of people waiting in that house also made a huge volume of\nsound. Landing, they said to him: \u201cGet off, Tc\ua71daawu\u2032nk\ua71da.\u201d Now he got\noff with the rattle which had the picture of a mallard on it and let it\nwalk up in front of him. When it went up before him it entered a\ndifferent house from the one where the crowd of people awaited him, and\nhe entered after it. And he held his nephew tightly. They said then\nthat they were glad to have him. \u201cTc\ua71daawu\u2032nk\ua71da,\u201d they said of him,\n\u201ctruly he is a shaman.\u201d In this one lay the person for whom they had\nbrought him, but they waited in a crowd for him in a different one.\nThis was the way in which they tested him to see how much power he had.\n\nWhen he entered he saw many shamans gathered in the house. He plainly\nsaw a bone spear on the surface of the body of the sick man. Just\nbefore this some persons had gone hunting from the town where\nTc\ua71daawu\u2032nk\ua71da lived. They speared a white land otter with a bone spear.\nThe creature that carried it away in him was sick here. Then he tried\nto cure him. Now he had given the following directions to his nephew:\n\u201cEven if they push you away from the drum hung on the side toward the\ndoor, make motions with your head in that direction. It will still\nsound.\u201d And he also thought, \u201cI wonder what will sing for me.\u201d In the\nfront part of the house were always two persons with big bellies and\nblack skins. These said to him as follows: \u201cThey know about it, great\nshaman. They will sing for you.\u201d\n\nHe began at once to act like a shaman. After he had danced round the\nfire for a while he pulled out the spear, and [the sick otter] stopped\nmoaning. After he had again acted for a while he pushed it back into\nthe same place. They were anxious to see him when he acted like a\nshaman, hence the house was full. They pushed him (his nephew) from the\ndrum, and even then he used his head to beat it. The drum still\nsounded. At that time they said good things about him: \u201cTc\ua71daawu\u2032nk\ua71da,\ngreat shaman, Tc\ua71daawu\u2032nk\ua71da.\u201d He now stopped performing.\n\nThen they went to bed. He awoke in the night and tried to stretch\nhimself. He pushed his feet against something that was near him. It was\nthe crooked root of a tree. He felt large roots running in every\ndirection. On the next day, when morning came, they again got up.\n\nHe looked toward the door. In the corners of the house on either side\nhung halibut hooks. One having the picture of a halibut had a halibut\nhanging down from it. One having the picture of a land otter on it had\na red cod hanging down from it. They gave those [fish] to him to eat\nwhen they fed him. All the shamans around the ocean were in that house.\n\nThe next evening he again began performing. They gave him many elk\nskins. There was a big pile on the side near the door. Many boxes of\ngrease also lay near it. After he had danced round the fire for a while\nhe pulled out the spear. He pushed it in again. He pulled it out, and\nhe stopped performing. He again put it in, and [the otter] again began\nto suffer.\n\nDuring all that time he had the urine mixed with blue hellebore, which\nhe had let decay together, hung by him in a water-tight basket. After\nhe had performed for a while the great shamans that were around the\nhouse made fun of him. After he had gone round the fire for a while he\nwas doubled up as he moved, and they imitated him near the fire. He\nthen called for his power, and by its help stood upright. The people in\nthe house made a great noise at this. He then again ran round the fire,\ntook urine in the hollow of his hand, and, as he ran about, threw it at\nthem. All the shamans around the ocean were nearly choked by the bad\nstench and said to him: \u201cDon\u2019t, Tc\ua71daawu\u2032nk\ua71da. You do not treat us\nwell.\u201d Large clams spurted water at him. Small clams spurted water\ntoward him. Everything was different (i.e., hostile) toward him, owing\nto those people whom they had got as shamans. As he ran he pointed the\nspear that he had pulled out at the faces of the shamans of all\ncountries who were about the house. They did not see it.\n\nNow he thought, \u201cI wish they would give me the halibut hooks. I might\nthen save the chief\u2019s son.\u201d Then the broad, black men reported what he\nthought: \u201cIf you give him those halibut hooks he says that he might\nsave the chief\u2019s son.\u201d Throughout the long time during which he\nperformed he thought in this way. During all that time they did not\nwant to give them to him. Every morning halibut and red cod hung from\nthem. He was there many nights. By and by they gave him the halibut\nhooks. He now performed again, and he pulled out the spear for the last\ntime. The chief\u2019s son was saved.\n\nOn the next day they took him back. They launched a big canoe. At once,\nthey began to put the elk skins into it, with the boxes of grease. The\nhalibut hooks he also had under his arms as he lay there. They now\nstarted back with him. They arrived with him during the night at the\nplace whence they had fetched him. They put off the elk skins and the\nboxes of grease. On the following day, when it was light, although he\nhad held the halibut hooks firmly, there was no trace of them. This was\nthe first time that people learned about halibut hooks. Where they had\nlanded the elk skins on the beach only seaweeds were piled up. The\nboxes of grease, too, were nothing but kelp heads in which was a large\nquantity of liquid. The canoe was a large rotten log lying there.\n\nThis is the end.\n\n\n\nTc\ua71daawu\u2032nk\ua71da is both the name of a supernatural being and the name of\nany shaman through whom the supernatural being spoke. It is a Tlingit\nname and the story is evidently Tlingit also, though Tlingit spirits\noften \u201cspoke through\u201d Haida shamans.\n\n\n\n\n\n\n\n\nTC\ua71dAAWU\u2032NK\ua71dA\n\n\nN\u1d00\u00f1 g\u0323\u0101\u2032xa g\u0323agw\u0101\u2032\u00f1k\ua71dia\u029f\u0323das hao a\u2032og\u0323al\u1d00\u00f1 w\u1d00 d\u1d00\u2032\u00f1at tc\ua71d\u012bd\u0101\u2032l qa\u2032odihao l\u1d00\nd\u1d00\u2032\u00f1at g\u0323\u1d00l gi l\u1d00 q\u0101\u2032gask\u00eetg\u0323awas. Guha\u2032o l\u1d00 gi l\u1d00 q\ua71d\u0101\u2032-isk\u00eetg\u0323awa\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ean l\u1d00 st\u1d00 l\u1d00 \u029f\u016bq\u0101\u2032-itg\u0323oas. \u029fg\u0323\u0113t l\u2019 g\u0323\u0113\u2032tg\u0323at\u00adg\u0323awa\u2032-i \u029f\u0323\u016b la\ng\u0323ei l\u1d00 g\u016btg\u0323atg\u0323oa\u2032sg\u00ee\u00f1. L\u1d00 gui l\u1d00 st\u012b\u2032\u0142g\u0323oas. La g\u0323\u1d00n l\u2019\n\u0101\u2032x\u1d00na-g\u0323\u0113\u2032\u0142g\u0323awa\u2032-i \u029f\u0323\u016b la g\u0323\u1d00n \u029f\ua71d s\u016b\u2032dies l\u1d00 g\u016bd\u1d00\u2032\u00f1g\u0323oas. K\ua71d\u0101\u2032ldj\u00eeda l\u1d00\ns\u012b\u2032g\u0323a t\ua71d\u0101\u2032tg\u0323\u014ddies. Gi\u00ean l\u1d00 la da\u2032ot\ua71d\u1d00\u0142g\u0323awa\u2032-i \u029f\u0323\u016b g\u0323ag\u0323w\u0101\u2032\u00f1k\ua71dia-i g\u0323a l\u1d00 gu\nga q\u0101\u2032w\u0101dies. Gi\u00ean l\u1d00 la q\u0101\u2032g\u0323a\u029f\u0323g\u0323oas. Gi\u00ean lnaga\u2032-i gu l\u2019 y\u0101\u2032g\u0323al\u1d00\u00f1 l\u1d00\nd\u1d00\u2032\u00f1at \u00eesg\u0323oa\u2032si.\n\nGa\u2032-ist\u1d00 g\u0323\u0101\u2032g\u0323\u0113t qa\u2032\u207aodi l\u2019 \u029f\u0323\u0101\u2032g\u0323ag\u0323ea\u2032lga-i \u029f\u0323\u016b la g\u0323a ga g\u0101\u2032gu\u00adx\u0323idag\u0323\u1d00n. L\u2019\nk\ua71dwai\u2032g\u0323al\u1d00\u00f1 at l\u2019 q\u0101\u2032g\u0323al\u1d00\u00f1 \u029f\ua71d\u1d00 qoa\u2032nag\u0323\u1d00n. L\u1d00 q\u0101\u2032g\u0323a dj\u0101\u2032g\u0323al\u1d00\u00f1 g\u1d00m la g\u0323a\nk\ua71d\u016b\u2032gag\u1d00\u00f1g\u0101\u2032\u00f1ag\u0323\u1d00n. N\u1d00\u00f1 da\u2032og\u0323an\u1d00s dj\u0101\u2032g\u0323a sg\u0323u\u2032nx\u1d00n l\u1d00 gi g\u012bdag\u0101\u2032\u00f1\u0101g\u0323\u1d00n. L\u2019\nn\u0101\u2032ng\u0323a q\ua71da\u2032-iyas sg\u0323u\u2032nx\u1d00n la g\u0323a \u029fx\u0101\u2032ndas. Lnaga\u2032-i g\u0323a l\u1d00 \u00ee\u2032sg\u0323\u014d\nqa\u2032odihao la g\u1d00 g\u0101\u2032g\u016bdj\u00ee\u0142\u012b\u2032ga-i \u029f\u0323\u016b n\u0101\u2032n\u1d00\u00f1 d\u1d00\u2032\u00f1at lnaga\u2032-i q\ua71d\u014d\u2032\u0142ga n\u1d00\u00f1\ng\u0323\u1d00\u2032n\u029f\u0323a koa\u2032\u02bcd\u1d00gai\u2032esi dj\u00ee\u2032ng\u00ee g\u0101\u2032\u0142da na l\u1d00 \u029fg\u0323\u014d\u2032\u0142g\u0323ag\u0323\u0101wag\u0323\u1d00n. Gi\u00ean g\u0323a\nn\u0101\u2032n\u1d00\u00f1 d\u1d00\u2032\u00f1at l\u1d00 n\u0101g\u0323\u0113\u2032\u0142si.\n\nGa\u2032-ist\u1d00hao lnaga\u2032-i g\u0323a l\u1d00 q\u0101\u2032-itsi gi\u00ean l\u2019 q\u0101\u2032g\u0323a dj\u0101\u2032g\u0323a daog\u0323\u1d00n\u0101\u2032gas l\u1d00\ngi g\u012b\u2032dag\u0101\u00f1\u0101g\u0323\u1d00n. L\u2019 xet\u00ee\u2032t tc\ua71d\u00ee\u2032n\u0142g\u0323oa\u00f1g\u0323aiyag\u0323\u0113la\u2032-i \u029f\u0323\u016b \u1d00. Gu l\u1d00\nn\u0101x\u0101\u2032\u00f1g\u0323oasi k\ua71di\u00e4\u2032\u0142hao l\u2019 n\u0101\u2032ng\u0323a l\u1d00 x\u0113\u0142\u012b\u2032wang\u0101\u2032\u00f1ag\u00een. Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 \u0142g\u0323\u0113t\nq\ua71d\u0113n\u1d00\u2032\u00f1 \u029f\u2032g\u0323\u014d\u0142g\u0323aiyas. L\u2019 xet\u00ee\u2032t tc\ua71d\u00ee\u2032n\u0142goa\u00f1g\u012b\u207ag\u1d00n\u1d00s. L\u2019 \u0142a\u2032oatg\u012bg\u1d00s.\n\nL\u2019 xet\u00ee\u2032t tc\ua71d\u00een\u0142g\u0323o\u0101\u2032\u00f1g\u1d00\u00f1 qa\u2032\u207aodihao \u0142g\u0323\u014d k\ua71d\u016b\u2032da gw\u0101\u2032\u00f1ga l\u1d00\nq\u00ee\u2032\u00f1q\ua71dao\u00adawag\u0323\u1d00n. Gi\u00ean n\u0101n\u1d00\u2032\u00f1 gi l\u1d00 la s\u016b\u2032udas. Gi\u00ean h\u1d00n l\u2019 n\u0101\u2032ng\u0323a l\u2019\ns\u016b\u2032udas, \u201c\u00ce\u2032s\u00ee\u00f1 l\u1d00 d\u0101 q\u0113\u2032\u00ee\u00f1a gi\u00ea\u2032n\u1d00 l\u2019 k\ua71d\u016b\u2032da q\ua71d\u0101\u2032\u029f\u0323a\u00f1. Hak\ua71doa\u2032ng\u0323\u0113tsi\nk\ua71d\u016b\u2032da \u029f\ua71d qa\u029fa\u2032si gi\u00ean \u029f\ua71d\u1d00 gi q\ua71d\u1d00\u2032\u00f1g\u1d00\u00f1 w\u1d00ns\u016b\u2032ga.\u201d Ga\u00f1\u0101\u2032x\u1d00n \u00ee\u2032s\u00ee\u00f1 l\u1d00 la\nqe\u0101\u2032\u00f1ga-i \u029f\u0323\u016b l\u2019 k\ua71d\u016b\u2032da l\u0101\u2032g\u0323a l\u1d00 qa\u029f\u0323ai\u2032y\u0101g\u0323\u1d00n. Gi\u00ean l\u1d00 st\u1d00 l\u1d00 q\u0101\u2032-idaga-i\n\u029f\u0323\u016b \u029fg\u0323\u0113t l\u1d00 st\u1d00 l\u2019 g\u0323\u0113tg\u0323ada\u2032-i \u029f\u0323\u016b l\u1d00 la s\u016bdai\u2032y\u0101g\u0323\u1d00n \u201cD\u1d00\u00f1 gi \u0142 q\ua71d\u1d00\u2032\u00f1gasga,\nt\ua71dak\ua71d\u00ee\u2032ng\u0323a.\u201d\n\nGi\u00ean ga\u2032-ist\u1d00 l\u2019 n\u0101\u2032ng\u0323a sq\u0101\u2032ba l\u2019 sq\u0101\u2032tgadax\u0323id\u0101g\u0323\u1d00n. Gi\u00ea\u2032nhao g\u0323\u1d00\u2032n\u029f\u0323a-i\nq\u0101s g\u0323ei t\u0101n gi l\u1d00 sq\u0101\u2032bad\u1d00x\u0323id\u0101\u2032g\u0323\u1d00n. \u029fan lnaga\u2032-i gu l\u1d00 \u029f\ua71d q\u00ee\u00f1x\u0323id\u0101\u2032g\u0323ani.\nGia\u2032atg\u0323ax\u1d00n lnaga\u2032-i g\u0323a l\u1d00 q\u0101\u2032-id\u1d00si gi\u00ean l\u2019 q\u0101\u2032g\u0323a dj\u0101\u2032g\u0323a daog\u0323an\u0101\u2032gas\nsg\u0323un l\u1d00 gi g\u012b\u2032das gi\u00ean d\u1d00\u2032\u00f1at l\u1d00 q\u0101\u2032-id\u1d00\u00f1\u1d00s. Lnaga\u2032-i gu \u029fga-i gu l\u1d00 gi\ngwa\u2032\u016bga\u00f1ag\u1d00ni. G\u1d00m \u029fgu g\u0323ei l\u2019 g\u0323\u0113t\u0142i\u00f1\u0113\u2032 g\u014d\u2032g\u0323a\u00f1asi. L\u1d00 gi \u029f\ua71d\ngwa\u2032\u016bg\u012bl\u0101\u2032gas. G\u0323aga\u2032na l\u2019 q\u0101\u2032g\u0323a da\u2032og\u0323\u1d00n\u1d00s dj\u0101\u2032g\u0323a l\u1d00 gi g\u012b\u2032dag\u1d00\u00f1\u1d00s.\nGa\u2032gi hao l\u1d00 \u0113dja\u00f1\u0101\u2032g\u0323\u1d00n.\n\nL\u2019 sq\u0101\u2032badag\u1d00\u00f1 qa\u2032odihao t\u0101n la g\u0323a ga k\ua71d\u0101d\u0101\u2032g\u0323\u1d00n. L\u1d00 la\nq\ua71da-i\u0142gal\u1d00\u2032n\u029f\ua71dxaiyag\u0323\u1d00n. G\u1d00m l\u2019 g\u0323\u0101-i k\ua71d\u1d00\u2032tdj\u016b x\u1d00n l\u1d00 d\u0101\u2032\u00f1g\u0323\u1d00\u00f1\u1d00s. L\u0101\u2032g\u0323a l\u1d00\nq\ua71da-ix\u0323\u00ee\u2032lg\u0323adasi gi\u00ean \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a l\u1d00 t\u0101\u2032g\u0323was. Hao \u029f\ua71d l\u2019\ndjia\u2032l\u0101g\u0323\u00ee\u0142\u029f\u0101\u2032g\u1d00\u00f1g\u0323\u0101\u2032wag\u0323\u1d00n. L\u2019 d\u0101\u2032guiag\u0323\u0113\u0142s k\ua71dia\u2032\u0142hao sq\u0101\u2032ba-i w\u1d00 gi l\u1d00\nq\u0101\u2032sgidaiy\u0101g\u0323\u1d00ni. Hao \u00ee\u2032s\u00ee\u00f1 l\u2019 daod\u0101\u2032g\u0101\u00f1gas gi\u00ean \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 l\u1d00 tia\u2032ga\u00f1\nw\u1d00ns\u016b\u2032ga. La \u00ea\u2032s\u00ee\u00f1 g\u0323\u0101-i x\u0323\u1d00\u2032tdj\u016b x\u1d00n g\u1d00m l\u1d00 da\u00f1g\u0101\u2032\u00f1ag\u00een. Gi\u00ean n\u0101\u2032ga-i\n\u00ea\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71ddag\u0323\u0101\u2032wag\u0323\u1d00n. Ga-i g\u0323a l\u1d00 q\ua71da-ix\u0323\u00ee\u2032lg\u0323adasi. \u00ce\u2032s\u00ee\u00f1 l\u1d00\nq\ua71da\u2032-i\u016bgiasi. A\u2032hao g\u012b l\u1d00 h\u1d00\u2032lxax\u0323id\u012bg\u0101wag\u0323\u1d00ni. L\u2019 da\u2032ot\ua71daga\u00f1gas k\ua71di\u00e4\u0142\nsq\u0101baga\u2032-i g\u0323a l\u0101\u2032g\u0323\u0101 \u029f\u0323\u2032g\u0323\u014dd\u012bx\u0323idag\u0323ani. Sq\u0101\u2032baga-i sq\ua71da\u029fa\u2032\u1d00\u0142 g\u0323a x\u1d00n l\u0101\u2032g\u0323a\ng\u1d00\u2032n\u0142g\u0323oa\u00f1x\u0323idag\u0323\u1d00n. Gi\u00ea\u2032nhao n\u0101\u2032ga-i \u00ee\u2032s\u00ee\u00f1 l\u1d00 y\u016b\u2032\u1d00ng\u0323ei\u0142dag\u0323aw\u0101\u2032g\u0323ani.\n\n\u029f\ua71d\u029f\u0323\u016b\u2032x\u1d00n l\u2019 g\u1d00\u2032ntc\ua71dig\u0323wa\u00f1 la g\u0323\u1d00n \u029f\ua71d g\u016bd\u1d00\u2032ns \u029f\u0323\u016b l\u2019 q\u0101\u2032g\u0323a daog\u0323an\u0101\u2032gas\ndj\u0101\u2032g\u0323a l\u2019 qe\u0101\u2032\u00f1g\u0323adaiy\u0101g\u0323\u1d00n, l\u2019 k\ua71d\u014dtu\u2032lg\u0323ag\u0323wa\u00f1 la g\u0323\u1d00n l\u1d00 g\u016b\u2032d\u1d00ns \u029f\u0323\u016b \u1d00.\nHay\u00ee\u2032\u00f1 l\u0101\u2032g\u0323a n\u0101\u2032ga-i k\ua71datk\ua71d\u0101\u2032-i\u207ad\u1d00lag\u0101\u2032wag\u0323\u1d00n g\u012b\u2032na gia g\u0323\u0101\u2032-iya at \u1d00.\nGi\u00ean n\u1d00\u00f1 l\u1d00 qe\u0101\u2032\u00f1g\u0323adaiyag\u0323ani st\u012b\u0142\u029f\ua71dxa\u2032si gi\u00ean \u029fgu l\u2019 g\u0323\u0113ts l\u1d00 gi l\u1d00\ns\u016bdag\u0101\u2032wag\u0323\u1d00n. Waigi\u00ea\u2032nhao l\u0101\u2032g\u0323a l\u1d00 qolg\u00ee\u2032ndag\u0323\u0101\u2032wag\u0323ani.\n\nGaatx\u1d00\u2032n l\u2019 nax\u0101\u2032ndihao qa\u2032odihao g\u0323\u0101l ya\u2032ku l\u2019 n\u0101\u2032ng\u0323a ski\u00e4\u2032\u207anadies \u029f\u0323\u016b\nl\u2019 g\u012b\u2032tg\u0323a gu ga q\u0101\u2032was l\u1d00 g\u0323\u0101nd\u0101\u2032\u00f1ag\u0323\u1d00n. Wai\u2032gi\u00ean dag\u0323ala\u2032-ig\u0323a g\u1d00m g\u012btg\u0323\u1d00\u2032\u00f1\nat g\u012b l\u1d00 ki\u00e4\u2032\u00f1a\u00f1ga\u00f1\u0101\u2032g\u0323ani. Waik\ua71di\u00e4\u2032\u0142hao t\u0101\u2032na-i l\u1d00\nq\ua71d\u0101i\u2032\u00ad\u0142gal\u1d00\u00f1g\u0101\u00f1a\u00f1g\u012bni. Gaatx\u1d00\u2032nhao \u00ee\u2032s\u00ee\u00f1 g\u0323\u0101\u2032lx\u0323ua l\u2019 n\u0101\u2032ng\u0323a sk\ua71di\u00e4\u2032nadias\n\u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 l\u2019 g\u012b\u2032tg\u0323a gu ga q\u0101\u2032wag\u0323\u1d00n. A\u2032hao \u029f\ua71d kun d\u1d00\u2032\u00f1at la q\u0101\u2032-idag\u0323\u1d00n.\nG\u0323\u0101\u2032g\u0323\u0113t qa\u2032\u207aodihao \u00ee\u2032s\u00ee\u00f1 g\u0323\u0101l ya\u2032ku l\u1d00 gu ga q\u0101\u2032awag\u0323\u1d00n. Ga-i \u00ee\u2032s\u00ee\u00f1 l\u2019\nn\u0101\u2032ng\u0323a g\u0323\u0101\u2032nda\u00f1ag\u0323ani. W\u1d00k\ua71di\u00e4\u2032\u0142hao g\u1d00m t\ua71d\u0101\u2032k\ua71d\u00een\u1d00\u00f1 at gi l\u1d00\nki\u00e4\u2032\u00adn\u1d00\u00f1g\u0323\u1d00\u00f1ga\u00f1ag\u012bni. L\u1d00 gu ga q\u0101\u2032\u016bg\u1d00\u00f1 qa\u2032odihao Tc\ua71daawu\u2032nk\ua71da la g\u0323ei\nk\u012bg\u0323\u0101\u2032\u00f1 k\ua71dwi\u029f\ua71dxai\u2032yag\u0323\u1d00n. Ha\u2032ohao \u029f ku\u2032ng\u0323ag\u0323ago\u0101\u2032\u00f1k\ua71d\u012b g\u0323a l\u1d00 g\u012b \u029f\ua71d\nq\ua71d\u0101\u2032-isgid\u0101g\u0323\u1d00n \u029f\u0323\u016b l\u1d00 gu ga q\u0101\u2032awag\u0323\u1d00n. Ga\u2032-igi l\u2019 q\ua71d\u0101\u2032-isk\u00eetg\u0323\u0101wag\u0323ani.\nHao \u029f g\u0323\u1d00\u2032nst\u1d00g\u0323a\u00f1 q\u0101\u2032\u029f\ua71dxaiyag\u0323ani. Hai a\u2032hao Tc\ua71daawu\u2032nk\ua71da la g\u0323ei k\u012bg\u0323\u0101\u2032\u00f1\nk\ua71dw\u012b\u029f\ua71dxagai\u2032yag\u0323\u1d00ni.\n\nS\u00ee\u00f1ga\u029f\u0323ana\u2032-i \u029f\u0323\u016b\u2032hao \u029fnaot l\u2019 n\u0101\u2032ng\u0323a la gi ki\u00e4\u2032na\u00f1\u0101g\u0323ani. Gi\u00ea\u2032nhao l\u2019\nn\u0101\u2032ng\u0323a h\u1d00n la at ki\u00e4\u2032na\u00f1ag\u0323\u1d00n, \u201cDj\u0101 \u0142q\u00ean g\u0101s\u00ee\u2032\u00f1hao g\u1d00m sg\u0323\u0101\u2032na gut\ng\u016btgaw\u0101\u2032g\u0323\u1d00n d\u1d00\u00f1 g\u0323ei g\u0323\u0101\u2032lx\u0323ua k\u012bg\u0323\u0101\u2032\u00f1 k\ua71dw\u012b\u2032\u029f\ua71dxa\u016bdja\u00f1.\u201d \u029f\u016b\u2032hao n\u0101n\u1d00\u2032\u00f1 gi l\u1d00\ngia\u0142g\u0323al\u1d00\u2032ndaiy\u0101g\u0323\u1d00n. \u201cHao \u0142g\u0323\u014d k\ua71d\u016b\u2032da \u0142 q\ua71da\u029f\ua71da\u2032 atx\u1d00\u2032nhao l\u1d00 x\u0113\u2032tgu \u0142\nq\u1d00\u2032\u00f1gax\u0323\u012bd\u1d00n. La g\u0323aga\u2032nhao g\u012b\u2032na g\u012b \u0142 h\u1d00\u2032lxas d\u012b g\u0323\u1d00n \u029f\u0323a\u2032olg\u0323\u1d00n.\u201d\nG\u0323aga\u2032nhao l\u0101\u2032g\u0323a ga g\u0101\u2032g\u016bgag\u0323ani. Hao \u029fgu \u029f\ua71da\u2032g\u0323ei l\u1d00 s\u016b\u2032us gi\u00ean \u029f\ua71d\u0101\u2032g\u0323a ga\ngag\u016b\u2032g\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga Tc\ua71daawu\u2032nk\ua71da \u1d00.\n\nGi\u00ea\u2032nhao lg\u016bsa\u2032l g\u0323\u1d00ntc\ua71d\u00ee\u0142g\u0323\u0101\u2032gia g\u0323\u1d00n l\u2019 n\u0101\u2032ng\u0323a la g\u0323\u1d00n \u029f\u2032g\u0323\u014d\u0142g\u0323aiy\u0101g\u0323\u1d00n. L\u2019\nk\ua71d\u012ba\u2032-i ku\u2032ng\u0323eist\u1d00 l\u1d00 sq\u0101\u2032x\u0323istas gi\u00ean g\u0323e\u2032ist\u1d00 la g\u0323a g\u012b\u2032na l\u1d00\nki\u016b\u2032x\u0323aiyag\u0323ani. Wai\u2032gi\u00ean sg\u0323\u0101-sk\u016b\u2032dj\u00ee \u00ee\u2032s\u00ee\u00f1 la g\u0323\u1d00n l\u1d00 \u029f\u2032g\u0323\u014d\u0142daiya\u2032g\u0323ani.\nUi\u00ea\u2032dhao s\u00ee\u00f1x\u0323aia\u2032-i g\u0323a l\u1d00 sg\u0323\u0101g\u0323ag\u0101\u2032g\u0323\u1d00n. L\u2019 n\u0101\u2032ng\u0323a hao la g\u0323\u1d00n gi\u016b\u2032g\u012b\n\u029f\u0323\u2032g\u012bgagag\u0323\u1d00n. Gi\u00ean la g\u0323\u1d00n l\u1d00 s\u0101\u2032wag\u0323\u1d00n. A\u2032hao \u029f sg\u0323\u0101\u2032g\u0323aga-i l\u1d00\n\u00eesku\u2032nstaiyag\u0323ani. Lnaga\u2032-i st\u1d00 hao l\u1d00 \u029f\ua71d q\u00ee\u00f1q\ua71d\u014d\u2032\u0142da\u029f\ua71dxag\u012bx\u0323idag\u0323\u1d00n as\u029f\u0323\u016b\u2032\n\u1d00. W\u1d00sk\ua71die\u2032n \u1d00\u2032\u00f1g\u0323a t\u0101\u2032\u0142g\u0323a la g\u0323\u0113tdj\u016bg\u0323oa\u2032si \u029fgu l\u2019 g\u0323\u0113tg\u0323oa\u2032s \u1d00. G\u1d00m l\u0101\u2032g\u0323a\nnagoa\u2032si g\u0323\u1d00n \u029f\ua71d u\u2032ns\u1d00tg\u0323a\u00f1ag\u0323ani.\n\nGi\u00ea\u2032nhao lnaga\u2032-i gu ga taga\u2032-i ha\u2032-il\u016bx\u0323idai\u2032yag\u0323ani. Gi\u00ea\u2032nhao gu \u029f\ua71d\nk\ua71d\u014dd\u0101\u2032lag\u0323ani. Gi\u00ea\u2032nhao l\u2019 q\u0101\u2032g\u0323a da\u2032og\u0323\u1d00nas dj\u0101\u2032g\u0323a l\u1d00 gi g\u012b\u2032daga\u00f1ag\u0323\u1d00n,\ng\u012b\u2032hao x\u1d00\u2032\u00f1gia\u00f1 la \u00ea\u2032s\u00ee\u00f1 g\u012b\u2032dax\u0323idag\u0323\u1d00n. A\u2032hao \u029f l\u1d00 g\u0323ei \u029f\ua71d\ng\u0323a\u0142q\u0113\u2032xaiyag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao lnaga\u2032-i g\u0323a n\u1d00\u00f1 g\u012bd\u0101\u2032g\u0323a st\ua71d\u0113g\u0323i\u0101\u2032lag\u0323ani. Gi\u00ea\u2032nhao la g\u0323\u1d00n \u029f\ua71d\nsg\u0323a\u029f\u0323\u2032g\u0323ax\u0323idag\u0323\u1d00n n\u1d00\u00f1 st\ua71d\u0113\u2032g\u0323\u00ee\u0142s g\u0323\u1d00n \u1d00. S\u00ee\u00f1x\u0323ia\u2032s gi\u00ean l\u1d00 g\u0323ada\u2032o \u029f\ua71d\ng\u0323\u0113\u2032tx\u0323idies. Ga\u2032odj\u00eewa-i x\u0113\u2032g\u0323\u00ee\u0142s l\u1d00 g\u016bd\u1d00\u2032ns gi\u00ean g\u0323a l\u1d00 q\u0101\u2032-idag\u0323\u1d00ni\nTc\ua71daawu\u2032nk\ua71da-\u0142i\u00f1a\u2032-i \u1d00. Waigi\u00ea\u2032nhao g\u0323ei l\u1d00 q\u00ee\u2032ntc\ua71daiy\u0101g\u0323\u1d00n gia\u2032g\u0323a \u029f\ua71d gia\ng\u0323ada\u2032o g\u0323\u0113\u2032das g\u0323ei \u1d00. Waigi\u00ea\u2032nhao l\u2019 qag\u1d00\u2032nda-\u0142i\u00f1a\u2032s l\u0101\u2032g\u0323a l\u1d00\nq\u00eentc\ua71dai\u2032yag\u0323\u1d00n. G\u012b\u2032na g\u0323aga\u2032n l\u2019 st\ua71d\u0113\u2032g\u1d00s l\u2019 x\u1d00n\u0101\u2032g\u0323a tca\u2032olaiyag\u0323\u1d00n.\nWaigi\u00ea\u2032n l\u1d00 g\u0323ada\u2032o g\u0323\u0113ts ga-i \u029f\ua71da g\u1d00m l\u0101\u2032g\u0323a q\u00ee\u00f1g\u0323\u0101\u2032\u00f1ag\u0323\u1d00ni. L\u2019\nqag\u1d00\u2032ndag\u0323a-i g\u0323ada\u2032o \u029f\ua71d g\u0323\u0113tsgai\u2032y\u0101g\u0323\u1d00n. W\u1d00k\ua71di\u00e4\u2032\u0142 \u016b l\u2019 naw\u0101\u2032s g\u0323a l\u1d00\nsg\u0323\u0101\u2032g\u0323ag\u012b\u207ag\u0101\u2032\u00f1ag\u00een.\n\nG\u0323\u0113t qa\u2032odihao n\u0101\u2032n\u1d00\u00f1 g\u0323a l\u1d00 k\u00eelq\u0101\u2032-id\u0101g\u0323ani. N\u1d00\u00f1 st\ua71d\u0113\u2032ig\u1d00s g\u0323ada\u2032o l\u1d00\ng\u0323\u0113\u2032tsi\u00ee\u00f1\u1d00s n\u0101\u2032n\u1d00\u00f1 l\u1d00 s\u016b\u2032dag\u0323adaiy\u0101g\u0323\u1d00n. Gi\u00ean g\u012b l\u1d00 n\u012b\u2032dj\u00ee\u00f1\u1d00si gi\u00ean la g\u0323\u1d00n\n\u029f\ua71d n\u0101\u2032\u00f1agag\u0323\u1d00n. Hay\u00ee\u2032\u00f1 la g\u0323\u1d00n \u029f\ua71d k\ua71da\u02bcg\u0323\u0101\u2032g\u0323\u1d00n. Gi\u00ea\u2032nhao l\u2019 sg\u0323\u0101\u2032ga \u029f\u0323\u016b l\u1d00 ga\nq\u00ee\u2032\u00f1q\ua71d\u014d\u0142daga\u00f1ag\u0323\u1d00n xa-idg\u0323a\u2032-i la g\u0323\u1d00\u2032nst\u1d00 s\u0101\u2032wag\u0323\u1d00n. Gi\u00ean h\u1d00n x\u1d00n l\u1d00 \u029f\ua71d\n\u00ee\u2032sdagud\u1d00\u2032\u00f1xalag\u0323\u1d00n. Gi\u00ean l\u1d00 \u029f\ua71d \u029f\u0323\u2032x\u0323idag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032-itx\u0323idia\u2032si \u029f\u0323\u016b na\u2032x\u1d00n ag\u1d00\u2032\u00f1 l\u1d00 \u029f\u2032g\u0323\u014d\u0142g\u0323a\u029f\u0323s\u029faiy\u0101\u00adg\u0323\u1d00n. L\u2019\nn\u0101\u2032ng\u0323a k\u1d00\u2032ndc\ua71d\u00ee\u0142g\u0323agia at sg\u0323a-sk\u016b\u2032dj\u00ee la g\u0323\u1d00n \u029f\u2032g\u0323\u014d\u0142g\u0323aiyag\u0323\u1d00n l\u1d00\ngia\u2032g\u012bgag\u0323\u1d00n. Gi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032-idag\u0323\u1d00n. K\ua71d\u012bwa\u2032-i g\u0323ei x\u1d00n l\u1d00 gu ga\nq\u0101\u2032\u016bdal\u029f\ua71dxatc\ua71dai\u2032yag\u0323\u1d00n. Hai ui\u00ea\u2032dhao l\u1d00 g\u0323ada\u2032o l\u1d00 g\u0323\u0113txid\u0101\u2032g\u0323\u1d00n. Gi\u00ean n\u1d00\u00f1\nst\ua71d\u0113\u2032g\u1d00s l\u1d00 qag\u1d00\u2032ndaiyag\u0323\u1d00n. Hao \u029f ag\u1d00\u2032\u00f1 l\u1d00 g\u0323\u1d00lgo\u0113\u2032\u029f\ua71dxa\u00adsg\u0323o\u0101\u2032n\u1d00\u00f1\u0101g\u1d00n.\nHao \u029f lnaga\u2032-i g\u0323a l\u2019 g\u0323\u0113\u2032tgadag\u0323\u1d00n. A\u2032si gia\u2032g\u0323a-iya-i l\u1d00 gi l\u0101\u2032g\u0323a \u029f\ua71d\nda\u2032\u02bcg\u0323\u014dx\u0323idag\u0323ani. Gi\u00ean sqao l\u0101\u2032g\u0323a qoa\u2032nag\u0323ani. Gi\u00ean \u029f\ua71d st\ua71d\u0113\u2032ga g\u0323\u1d00\u2032nst\u1d00 l\u1d00\n\u029f\ua71d \u029f\u0323g\u0323a g\u012b\u2032naga-i \u00ea\u2032s\u00ee\u00f1 qoa\u2032nag\u0323\u1d00n. Hao \u029f l\u2019 g\u0323i\u0101\u2032lag\u0323\u1d00n. A\u2032hao \u029f\ua71d x\u1d00n l\u2019\ng\u0323\u0101\u2032\u00f1asg\u012bda\u2032-i ga \u029f\u0323\u016b l\u1d00 gi n\u1d00\u00f1 g\u012bdag\u0101\u2032\u00f1ag\u0323\u1d00n, la \u00ea\u2032s\u00ee\u00f1 x\u1d00\u2032\u00f1gia\u00f1 l\u2019\nqe\u0101\u2032\u00f1ga-i la x\u0323id\u0101\u2032g\u0323\u1d00n. W\u1d00k\ua71di\u00e4\u2032\u0142hao l\u1d00 \u029f\ua71d \u029f\u0323\u2032g\u0323ag\u0101\u00f1ag\u0323\u1d00n. \u029fg\u0323\u0113\u2032tx\u1d00n l\u2019\nk\u012b\u00ee\u00f1\u0101\u2032g\u0101g\u0323\u1d00n.\n\nG\u0323\u0113t qa\u2032odihao s\u029fg\u016bs xa\u2032-id\u1d00g\u0323a-i l\u2019 \u029f\u0323\u2032x\u0323\u00eet\u00ee\u2032ng\u0323asas l\u1d00 qe\u0101\u2032\u00f1ag\u0323\u1d00n. Sa\u2032n\u029f\u0323ans\nk\ua71di\u00e4\u0142 l\u2019 t\u0101\u00f1\u0101g\u0101\u2032\u00f1ag\u0323\u1d00n. L\u2019 n\u0101\u2032tg\u0323al\u1d00\u00f1 sk\ua71d\u016b\u2032laiyag\u0323\u1d00n. L\u1d00 \u029f\ua71d \u029f\u0323\u2032x\u0323\u00eet\u00eeng\u0323oasas\nl\u1d00 qe\u0101\u2032\u00f1 atx\u1d00\u2032nhao n\u1d00\u00f1 la at \u012bdjiga\u2032-i gi n\u0101\u2032dal\u1d00\u00f1 at l\u1d00\nki\u00e4\u2032n\u1d00\u00f1ga\u00f1\u0101g\u0323\u1d00n. Gaatx\u1d00\u2032nhao tcig\u1d00\u2032nsgan l\u1d00 x\u0101\u2032xag\u0101tax\u0323ida\u2032g\u0323\u1d00n. Gwai\u2032k\ua71dia\n\u00ea\u2032s\u00ee\u00f1 g\u0323ei l\u1d00 \u00eesdag\u0101\u2032\u00f1\u0101g\u0323\u1d00ni.\n\nKu\u2032ng\u0323a \u029f\ua71d sg\u0323ag\u012b\u029fda\u2032os \u029f\u0323\u016b\u2032hao la at \u029f\ua71d n\u1d00\u2032\u00f1x\u0323\u012bsg\u0323ala\u00f1ag\u0323\u1d00n. Ga\u2032-istahao\nn\u0101\u2032d\u1d00l\u1d00\u00f1 ag\u1d00\u2032\u00f1 l\u1d00 x\u0323\u012b\u2032da-\u00eendaiy\u0101g\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00nhao l\u1d00 la x\u0323\u012b\u2032da-\u00eendaiy\u0101g\u0323an.\nGi\u00ean l\u1d00 la x\u0323idag\u0323\u0101\u2032wag\u0323\u1d00n. L\u1d00 la t\ua71d\u0101\u2032\u0142\u0101d\u0101g\u0323\u0101\u2032wag\u0323\u1d00n. Gi\u00ea\u2032nhao dj\u012b\u2032i\u00f1a gut\nl\u1d00 s\u012b\u2032g\u0323a l\u1d00 g\u0101\u2032y\u00ee\u00f1g\u0323\u0101\u2032wag\u0323\u1d00n. Qwai\u2032ya-i l\u1d00 d\u1d00\u2032\u00f1x\u0323\u012bd\u1d00s\u029fia\u2032-i k\ua71dia\u2032og\u0323a\n\u029fg\u0323a\u0142dai ya gu hao l\u1d00 la \u00eesdag\u0323\u0101\u2032wag\u0323\u1d00n. Qa\u2032odihao qwai l\u1d00 d\u1d00\u00f1x\u0323\u012b\u2032des\u029fasi\n\u029f\u0323\u016b\u2032hao l\u1d00 la d\u1d00\u2032\u00f1\u029f\u0323x\u0323\u00eetg\u0323\u0101wag\u0323\u1d00n. A\u2032hao \u029f \u0142nagwai\u2032g\u0323a g\u0323wa\u2032ul l\u1d00 qe\u0101\u2032\u00f1\u0101g\u0323\u1d00n.\nG\u0323\u0101l qoan hao l\u2019 x\u0323\u012b\u2032dag\u0323ag\u0101g\u0323\u1d00n. Sg\u0323\u0101s-na-i ta\u2032-ig\u0323\u014d gia\u2032wat\ua71d\u1d00\u0142s hao l\u1d00\nqe\u0101\u2032\u00f1\u0101g\u0323\u1d00n. \u0100\u2032hao \u029f g\u0323\u0113tgi\u0101\u2032\u00f1x\u1d00n l\u2019 sg\u0323\u0101\u2032g\u0323a tc\ua71d\u012bg\u0323ea\u2032l\u0101g\u0323\u1d00n.\n\nAsga\u2032-ist\u1d00 l\u1d00 st\u012b\u2032\u0142\u029f\ua71dxas \u029f\u0323\u016b\u2032hao s\u029fg\u016bs xa-id\u1d00g\u0323a\u2032-i l\u2019 \u029f\u0323\u2032x\u0323it\u00eeng\u0323oasas l\u1d00\nqe\u0101\u2032\u00f1ag\u0323\u1d00n. W\u1d00k\ua71di\u00e4\u2032\u0142hao n\u0101\u2032d\u1d00l\u1d00\u00f1 at l\u1d00 ki\u00e4\u2032n\u1d00\u00f1g\u0101\u00f1\u0101g\u0323\u1d00n, n\u1d00\u00f1 la at\n\u012bdjiga\u2032-i g\u012b \u1d00. Gut ku\u2032ng\u0323asga\u00f1. \u201c\u0141a hao d\u1d00\u2032\u00f1at \u00ee\u2032sg\u0323asga\u201d l\u1d00 \u029f\ua71d\ns\u016b\u2032dag\u0101\u00f1ag\u0323\u1d00n. Waigi\u00ea\u2032nhao n\u1d00\u00f1 da\u2032og\u0323ana g\u0323agw\u012b\u2032g\u0323ag\u0323\u1d00n g\u1d00m d\u0101\u2032\u207alsk\u00eed\u0101g\u0323\u1d00\u00f1\n\u0142ki\u0101\u2032gua sg\u0323u\u2032nhao l\u2019 \u029f\u2032g\u0323ag\u0101\u00f1ag\u0323\u1d00n. \u00ce\u2032s\u00ee\u00f1 l\u2019 tc\u012bg\u1d00\u2032ndaiyaiag\u0323\u1d00n. \u201c\u0141a hao\n\u00ee\u2032sg\u0323asga,\u201d h\u1d00n hao l\u2019 s\u016bug\u0101\u2032\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u2019 k\ua71dwai\u2032g\u0323al\u1d00\u00f1 hay\u00ee\u2032\u00f1 la\ng\u0323\u1d00n q\ua71d\u1d00g\u0101\u2032\u00f1ag\u0323\u1d00n. G\u0323\u0101\u2032g\u0323\u0113t qa\u2032odihao l\u1d00 \u029f\ua71d \u029f\u0323\u2032x\u0323it\u00eeng\u0101\u2032wag\u0323\u1d00n. G\u0323\u0101l ya\u2032ku hao\nl\u1d00 \u029f\ua71d t\u0101\u2032ng\u0323a-\u00eeng\u0323\u0101\u2032wag\u0323\u1d00n. A\u2032gia g\u0323\u0101la\u2032-i g\u0323a l\u1d00 \u029f\ua71d t\u0101\u2032ng\u0323a-\u00eeng\u0323oas\u00eas g\u0323\u1d00\u2032nst\u1d00\nx\u1d00\u2032nhao n\u0101d\u1d00l\u1d00\u2032\u00f1 g\u012b l\u1d00 s\u0101\u2032wag\u0323\u1d00n. Gi\u00ean n\u0101\u2032d\u1d00l\u1d00\u00f1 wa\u2032\u029f\u0323\u016bx\u1d00n ag\u1d00\u2032\u00f1 l\u1d00\nq\ua71dad\u1d00\u00f1a\u2032-i dax\u0101\u2032lag\u0323\u1d00n. \u201cD\u012b at n\u1d00\u00f1 \u00ee\u2032sg\u016bda \u0142\u1d00 g\u0323\u0101\u2032lx\u0323ua ski\u00e4\u2032nagwa\u00f1.\nG\u0323\u0101\u2032lx\u0323ua hao d\u012b \u029f\ua71d t\u0101\u2032ng\u0323a-\u00eeng\u0323oa\u2032sga.\u201d W\u1d00i\u2032gi\u00ean n\u1d00\u00f1 tc\u012bg\u1d00\u2032\u00f1dies a\u2032hao\nk\ua71d\u012bwa\u2032-i t\ua71da\u2032og\u0323\u1d00n \u0142ki\u0101\u2032gua ta-idai\u2032yag\u0323\u1d00n.\n\nX\u0101\u2032xa gi n\u012b\u2032dj\u00ee\u00f1a s\u012b\u2032sa g\u0323a\u2032hao l\u1d00 dag\u0323ai\u2032y\u0101g\u0323\u1d00n. La\u2032hao q\ua71d\u0113n\u1d00\u2032\u00f1 l\u2019\n\u029f\u2032g\u0323\u014d\u0142g\u0323adaiy\u0101g\u0323\u1d00n l\u2019 sg\u0323\u0101\u2032g\u0323ad\u1d00s \u029f\u0323\u016b \u1d00. Ga\u00f1ax\u1d00\u2032nhao asga\u2032-i g\u0323\u0101la\u2032-i g\u0323a l\u1d00 \u029f\ua71d\n\u029f\u0323\u2032x\u0323\u00eet\u00eeng\u0323\u0101wag\u0323\u1d00n.\n\nWaigi\u00ea\u2032nhao l\u1d00 \u029f\ua71d da\u2032otc\ua71daiyag\u0323\u1d00n. N\u0101\u2032d\u1d00l\u1d00\u00f1 \u029fsk\u012b\u2032n\u1d00\u00f1a-i g\u0323ada\u2032o l\u1d00\ng\u0323\u0113tsg\u0323ai\u2032y\u0101g\u0323\u1d00n. S\u029fg\u016bs xa-id\u1d00g\u0323a\u2032-i hao gui q\u1d00\u00f1 \u029f\ua71d dj\u012bdai\u2032ya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\nWaigi\u00ea\u2032nhao n\u1d00\u00f1 \u0101\u2032\u0142djiwa-i d\u0101g\u0323\u1d00\u00f1ai\u2032as l\u1d00 \u029f\u2032gada\u00f1as. L\u1d00 \u029f\ua71da l\u1d00\n\u029fsk\u00ee\u2032nxaiyag\u0323\u1d00n. Gi\u00ea\u2032nhao Tc\ua71daawu\u2032nk\ua71da l\u1d00 gi sq\u014d\u2032tg\u0323\u0101d\u0101g\u0323\u1d00n. S\u029fg\u016bs\nxa-id\u1d00g\u0323a\u2032-i s\u016b\u2032ug\u0323a n\u1d00\u00f1 l\u0101\u2032na lg\u0323a\u2032-ig\u0323agagas g\u012b\u2032tg\u0323a hao st\ua71d\u0113\u2032g\u1d00s g\u0323\u1d00\u2032nst\u1d00\nhao l\u1d00 \u029f\ua71d \u029f\u0323\u2032x\u0323idag\u0323\u1d00n. A\u2032hao l\u2019 n\u0101\u2032tg\u0323al\u1d00\u00f1 s\u029fg\u016bs xa\u2032-id\u1d00g\u0323a-i \u029f\ua71d \u029fk\ua71das\u029fas.\nN\u1d00\u00f1 da\u2032og\u0323anagas sg\u0323unx\u1d00\u2032nhao l\u1d00 st\u1d00 d\u1d00\u00f1\u029f\u0323\u029f\u1d00g\u0323a-i g\u0323ada\u2032o \u029f\ua71d g\u0323\u0113tsg\u0323ai\u2032y\u0101g\u0323\u1d00n.\n\nGi\u00ean ga\u2032odjiwa-i \u1d00\u2032\u00f1g\u0323a la \u00eesdai\u2032yag\u0323\u1d00ni gi\u00ean tc\u012bg\u1d00\u2032nsg\u1d00n l\u1d00\nx\u0101\u2032xadai\u2032\u00adyag\u0323\u1d00n \u00ee\u2032s\u00ee\u00f1. Gi\u00ea\u2032nhao l\u1d00 d\u1d00\u2032\u00f1at \u029f\ua71d \u029f\u016bq\u0101\u2032-idag-\u1d00ni. Tc\ua71d\u0101\u2032g\u0323\u1d00n\nl\u1d00 \u029f\ua71d t\u0101\u2032-igu\u029f\u0323n\u0101daiyag\u0323\u1d00n. L\u2019 n\u0101\u2032tg\u0323a \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032x\u1d00n \u029f\ua71d \u00eesdai\u2032yag\u0323\u1d00n. L\u1d00\nd\u1d00\u2032\u00f1at \u029f\u016bq\u0101\u2032 qa\u2032\u207aodi \u029f\u016bwa\u2032-i s\u029f\ua71d\u00ee\u00f1 d\u0101\u2032g\u0323\u1d00\u00f1gad\u1d00\u00f1 \u029f\ua71d s\u016b\u2032usi gi\u00ean \u029f\ua71d\nsk\u016b\u2032g\u0323al\u1d00\u00f1\u00eeng\u0323\u014dga\u00f1ag\u0323\u1d00ni. A\u2032hao \u029f\ua71d g\u0323a\u2032og\u0323\u0113 dj\u012b\u2032ga hao \u012bdj\u0101\u2032\u00f1ag\u0323\u1d00n. \u029f\u016bwa\u2032-i\n\u029f\ua71d sk\u016b\u2032g\u0323al\u1d00\u00f1 hao \u029f\ua71d q\ua71d\u014d\u2032x\u0323\u016bn\u1d00\u00f1g\u0101\u00f1ag\u0323\u1d00n. Hao \u00ee\u2032s\u00ee\u00f1 \u00ees\u029fs\u012b\u2032 gi\u00ean tcag\u0323\u1d00\u2032n l\u1d00\n\u029f\ua71d \u1d00\u2032\u00f1gad\u0101\u2032ndag\u0323was gi\u00ean \u029f\ua71d \u029f\u016bq\u0101\u2032-id\u0101\u00f1\u0101g\u0323\u1d00n. \u029f\ua71d \u029f\u016bq\u0101\u2032 qa\u2032\u207aodi q\u0101s gut\ng\u012b\u2032na \u0142ga\u0142g\u0323\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. A\u2032hao q\ua71da-i x\u0113\u2032txa l\u1d00 d\u1d00\u2032\u00f1at \u029f\ua71d t\ua71da\u2032g\u0323ag\u0323oa\u2032s\nhao l\u1d00 g\u0323\u0101nd\u1d00\u2032\u00f1g\u0323\u014dga\u00f1ag\u0323\u1d00n. \u029f\u016bq\u0101\u2032 qa\u2032\u207aodihao lnaga\u2032-i \u0101\u2032x\u1d00nag\u0323\u0113\u0142\u00ee\u00f1 \u029f\ua71d\ns\u0101\u2032wag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao xa-i\u029f\u0323a\u2032g\u0323a l\u1d00 \u029f\ua71d \u1d00\u00f1xa\u2032os\u029fdag\u0323\u0101\u2032wag\u0323\u1d00n. Lnaga\u2032-i x\u0113tg\u0323\u1d00\u2032n\n\u0101\u2032x\u1d00nag\u0323ea\u2032lga-i \u029f\u0323\u016b ya\u2032kug\u0323a ga t\u0101\u2032-ig\u0323\u014ddies g\u0323e\u2032ist\u1d00 g\u0323\u014dsqal\u014d\u2032tx\u0323a\n\u0142g\u012bdj\u016b\u2032dai\u2032yag\u0323\u1d00n. \u00ce\u2032s\u00ee\u00f1 na\u2032-i g\u0323a l\u1d00 k\ua71dia\u2032og\u0323a \u029f\ua71d sk\ua71d\u016bly\u016b\u2032\u1d00ndies\nqag\u0323\u1d00\u2032n\u00adg\u0323\u0101x\u0113\u2032g\u1d00\u00f1daiyag\u0323\u1d00n. W\u1d00x\u0113\u2032tgu g\u012bg\u0323a\u2032og\u012bga-i \u029f\u0323\u016b hao l\u1d00 \u029f\ua71d\ns\u016bdai\u2032yag\u0323\u1d00n, \u201cQ\u0101\u2032t\ua71d\u1d00\u0142da, Tc\ua71daawu\u2032nk\ua71da.\u201d Wai\u2032gi\u00ean s\u012b\u2032s\u1d00 x\u0101\u2032xa\nd\u0101\u2032g\u0323a\u00f1agag\u0323\u1d00n. L\u2019 q\u0101\u2032t\ua71d\u1d00\u0142s gi\u00ean ku\u2032ng\u0323\u1d00st\u1d00g\u0323a\u00f1 la q\u0101\u2032-idaiyag\u0323\u1d00n. L\u2019\nku\u2032ng\u0323\u1d00st\u1d00 l\u1d00 qa\u2032\u00ee\u0142 qa\u2032odihao agia\u2032g\u0323a l\u1d00 k\ua71dia\u2032og\u0323a sk\ua71d\u016b\u2032laiy\u0101\u2032g\u0323\u1d00n. \u012a\u2032l\u1d00\n\u029f\ua71da\u2032hao l\u1d00 ku\u2032ng\u0323\u1d00st\u1d00 s\u012bs\u1d00g\u0323a\u2032-i l\u0101\u2032g\u0323a qatc\ua71dai\u2032yag\u0323\u1d00n. Gi\u00ean g\u0323\u014d\u029f\u0323g\u0323axa\u2032n la\n\u00ea\u2032s\u00ee\u00f1 qatc\ua71dai\u2032yag\u0323\u1d00n. Gi\u00ean n\u0101\u2032d\u1d00\u00f1 g\u00ee\u2032\u00f1g\u0323a\u00f1 l\u1d00 d\u1d00\u00f1\u029f\u0323\u2032dasg\u012b\u2032\u207agag\u0323\u1d00n. A\u2032hao \u029f\nla \u029f\ua71d x\u0323\u016bn\u1d00\u00f1\u0101\u2032g\u0323ag\u0323\u1d00n. Tc\ua71daawu\u2032nk\ua71da h\u1d00n hao l\u1d00 \u029f\ua71d s\u016b\u2032dag\u0101\u00f1ag\u0323\u1d00n. Ya\u2032ngua a\nl\u2019 sg\u0323agag\u0323\u0101\u2032g\u0323\u1d00n. A\u2032hao gia\u2032g\u0323a n\u1d00\u00f1 g\u0323\u1d00\u2032nst\u1d00 l\u1d00 \u029f\ua71d \u029f\u0323x\u0323\u00eet\u00ee\u00f1g\u0323\u0101\u2032wag\u0323\u1d00n g\u0323a\n\u029f\u0323\u2032g\u0323\u014ddies \u012bla\u2032 \u029f\ua71da\u2032hao l\u1d00 k\ua71dia\u2032og\u0323a g\u0323a \u029f\ua71d sk\ua71d\u016bldai\u2032yag\u0323\u1d00n. A\u2032hao \u029fgu l\u1d00 \u029f\ua71d\nsg\u0323\u0101\u2032nag\u0323\u1d00\u00f1\u029fdj\u0101\u2032wag\u0323\u1d00n.\n\nL\u2019 qatc\ua71d\u012bya\u2032-i \u029f\u0323\u016b n\u0101\u2032xa \u029f\ua71d sg\u0323\u0101\u2032ga sk\ua71d\u016b\u2032las l\u1d00 qe\u0101\u2032\u00f1ag\u0323\u1d00n. Tadjx\u0323u\u0101\u2032 n\u1d00\u00f1\nst\ua71d\u0113\u2032g\u1d00s \u029f\u0323\u2032g\u0323\u014ddies sk\u016b\u2032dji q\ua71da q\ua71da\u0142a\u2032t t\u0101\u2032djig\u0323a la g\u0323ei k\ua71d\u016bdj\u016b\u2032dies l\u0101\u2032g\u0323a\nla qe\u0101\u2032\u00f1ag\u0323\u1d00n. A\u2032hao \u029f sta Tc\ua71daawu\u2032nk\ua71da gia\u2032gu i\u2032s\u00ees ga-i lnaga\u2032-i st\u1d00\nga saiy\u00e4\u2032nag\u0323\u1d00n. S\u029fg\u016b g\u0323\u0101\u2032d\u1d00g\u0323a sk\u016b\u2032dj\u00ee q\ua71da at \u029f\ua71d k\u012bd\u0101\u2032g\u0323\u1d00n. Wa g\u0323\u0113i ga\nk\ua71d\u016b\u029fai\u2032yag\u0323\u1d00n. La\u2032hao a st\ua71d\u0113dai\u2032yag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u1d00 g\u0323ada\u2032o l\u1d00\ng\u0323\u0113tx\u0323idai\u2032yag\u0323\u1d00n. Wai\u2032gi\u00ean h\u1d00n n\u0101\u2032d\u1d00\u00f1 l\u1d00 k\u00ee\u00f1g\u016bg\u0101\u2032\u00f1ag\u0323\u1d00n. \u0141ki\u0101\u2032gua\nga\u2032odjiwa-i \u029f\ua71d ki\u016b\u2032tc\ua71d\u00eesx\u0323i\u0101wag\u0323ani. \u201cGaodjiwa\u2032-i st\u1d00 d\u1d00\u00f1 \u029f\ua71d x\u0323\u00eetq\ua71dad\u0101\u2032dao\nx\u1d00n \u1d00 qadj\u00ee\u2032\u00f1 \u029f\ua71d q\u0101\u2032-itq\ua71da\u2032-igada\u00f1ga. W\u1d00\u2032sk\ua71di\u00ean x\u0113ig\u1d00\u2032\u00f1gasa\u00f1.\u201d Wai\u2032gi\u00ean\nh\u1d00n \u00ee\u2032s\u00ee\u00f1 l\u2019 g\u016bd\u0101\u2032\u00f1ag\u0323\u1d00n \u201cG\u016b\u2032gus hao d\u012b g\u0323\u1d00n gw\u012bgoa\u2032saani.\u201d Wai\u2032gi\u00ean\n\u0142ki\u0101\u2032gua g\u0323a k\ua71d\u012b\u2032dj\u00ee d\u1d00\u2032mxao q\ua71d\u1d00l \u0142g\u0323a\u0142 \u029fgaig\u012b\u2032gas. Ga-i hao h\u1d00n l\u2019\ns\u016b\u2032daiya\u00f1 w\u1d00ns\u016b\u2032ga. \u201cD\u1d00\u2032\u00f1g\u0323a \u029f\ua71d u\u2032ns\u012bd\u1d00n sg\u0323\u0101 qun d\u1d00\u00f1 g\u0323\u1d00n \u029f\ua71d\nk\ua71dadj\u016b\u2032g\u0323asga.\u201d\n\nGa\u00f1ax\u1d00\u2032nhao l\u1d00 g\u0323ada\u2032o l\u1d00 g\u0323\u0113tx\u0323idai\u2032y\u0101g\u0323\u1d00n. Tc\ua71d\u0101\u2032anuwa-i g\u0323ada\u2032oxa l\u1d00\nsg\u0323ag\u0323ag\u0323u\u2032nd\u012b qa\u2032odi l\u0101\u2032g\u0323a q\ua71da\u2032ga-i l\u1d00 d\u1d00\u00f1k\ua71d\u014dsta\u2032si gi\u00ean ag\u1d00\u2032\u00f1 l\u1d00\n\u0142\u00ee\u00f1\u1d00\u00f1ai\u2032gag\u016bga\u00f1ag\u0323\u1d00n. \u00ce\u2032s\u00ee\u00f1 l\u2019 sg\u0323ag\u0323ag\u0323u\u2032nd\u012b qa\u2032\u207aodi s\u012b\u0142gi\u0101\u2032\u00f1x\u1d00n wa g\u0323ei\nl\u0101\u2032g\u0323a l\u1d00 g\u012bdj\u00eeg\u0101\u2032\u00f1ag\u0323ani. Gwa\u2032\u0142\u1d00\u00f1 x\u1d00n l\u2019 sg\u0323\u0101\u2032g\u0323ax\u0323id\u012bya\u2032-i \u029f\u0323\u016b l\u1d00 g\u012b \u029f\ua71d\n\u0101\u2032nagu\u00f1as na\u2032si sk\ua71d\u016btc\ua71da\u2032s gaodjiwa\u2032-i st\u1d00 l\u1d00 \u029f\ua71d x\u0323itg\u0323\u0101da\u2032si gi\u00ean\ng\u0323e\u2032ix\u1d00n q\u0101\u2032dj\u00ee\u00f1 l\u1d00 ga\u2032odj\u00eewa\u2032das ga\u2032odjiwa-i w\u1d00\u2032sk\ua71dien x\u0113\u2032ga\u00f1ag\u0323ani.\nGa-i \u029f\u0323\u016b la at \u029f\ua71d x\u0323\u016b\u2032n\u1d00\u00f1aga\u2032\u00f1ag\u0113ni. \u201cTc\ua71daawu\u2032nk\ua71da, sg\u0323a y\u016b\u2032djao,\nTc\ua71daawu\u2032nk\ua71da.\u201d A\u2032hao \u029fan l\u2019 sg\u0323\u0101\u2032g\u0323aga\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao \u029f\ua71d ta-is\u029fai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean g\u0323\u0101lx\u0323ua\u2032 l\u2019 qask\u00ee\u2032nxaiyas gi\u00ean\nl\u2019 h\u012bxa\u2032og\u0323a\u029f\ua71dxaiyasi. Ax\u1d00\u2032n g\u012b\u2032na g\u0323\u1d00n l\u1d00 t\ua71d\u0101\u2032sgid\u1d00s. Sk\u016bsq\u0101\u2032n\u00add\u1d00g\u0323a-i.\n\u029fg\u0323\u0113\u2032tx\u1d00n \u029f\ua71d\u016bg\u012btx\u0101\u2032\u00f1asi l\u1d00 \u029fgu d\u0101\u2032\u00f1ag\u0323ani. Dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1\ns\u00ee\u2032\u00f1g\u0323a\u029f\u0323a\u2032nesi\u2032 gi\u00ean l\u2019 q\ua71da\u2032o\u0142\u016bg\u0323awag\u0323\u1d00n.\n\n\u0141ki\u00e4\u2032gui l\u2019 q\u0113\u2032xaias. Na-i ku\u2032ngida g\u0323a gutx\u1d00\u2032n\u0142ag\u0323a ta-\u016b x\u0101\u2032x\u0323\u012bwas. N\u1d00\u00f1\nsg\u0323oa\u2032na x\u0101\u2032gu dag\u0323\u1d00\u00f1\u0101\u2032gas g\u0323e\u2032ist\u1d00 x\u0101\u2032gu gux\u0323i\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. N\u1d00\u00f1 sg\u0323o\u0101\u2032na\n\u00ea\u2032s\u00ee\u00f1 s\u029fg\u016b d\u0101\u2032g\u0323\u1d00\u00f1agas g\u0323e\u2032ist\u1d00 \u00ea\u2032s\u00ee\u00f1 sg\u0323\u1d00n g\u016b\u2032x\u0323iwas. A\u0142s\u012b\u2032 hao l\u1d00 \u029f\ua71d\ntadag\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1 la at \u029f\ua71d dai\u2032\u00eens gi\u00ea\u2032n\u1d00. S\u016bs g\u0323ada\u2032o sg\u0323a\u2032a-i hao\nna-i g\u0323a sg\u0323un ta-ig\u0323\u014ddai\u2032yag\u0323\u1d00ni.\n\nHao \u00ee\u2032s\u00ee\u00f1 s\u00ee\u00f1x\u0323ia\u2032s gi\u00ean l\u1d00 g\u0323ada\u2032o la g\u0323\u0113\u2032tx\u0323idias. Tc\ua71d\u00ee\u2032sgu qoa\u207an at l\u1d00\n\u029f\ua71d \u029f\u0323\u2032x\u0323id\u1d00s. \u0141ki\u0101\u2032gua a s\u029f\u016b\u0142g\u012b\u2032djiwas. Gaiy\u00ee\u00f1a\u2032-i \u00ee\u2032s\u00ee\u00f1 w\u1d00 q\ua71d\u014d\u2032\u0142g\u0323a\nq\ua71du\u2032ldj\u016bwesi. Tc\ua71d\u0101\u2032anuwa-i dj\u00ee\u2032nxa l\u1d00 sg\u0323aqag\u0323u\u2032ndi qa\u2032odi l\u0101\u2032g\u0323a q\ua71d\u0101\u2032g\u0323a\nl\u1d00 d\u1d00\u00f1k\ua71d\u016bstai\u2032yasi. S\u00ee\u0142gi\u0101\u2032\u00f1x\u1d00n wa g\u0323ei \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a l\u1d00 g\u012btc\ua71da\u2032si. L\u0101\u2032g\u0323a\nl\u1d00 d\u1d00\u2032\u00f1k\ua71d\u016bstasi gi\u00ean \u029fan ag\u1d00\u2032\u00f1 la \u0142\u00ee\u00f1\u0101\u2032\u00f1ga\u00f1ag\u0323ani. Hao \u00ee\u2032s\u00ee\u00f1 w\u1d00 g\u0323ei\nl\u0101\u2032g\u0323a l\u1d00 g\u012btc\ua71da\u2032si gi\u00ean \u00ee\u2032s\u00ee\u00f1 l\u2019 g\u0323\u014d\u2032xag\u00eelga\u00f1ag\u00een.\n\nW\u1d00k\ua71di\u00e4\u2032\u0142hao tc\u012bg\u1d00\u2032nsg\u1d00n g\u0323ei gwaik\ua71dia\u2032 la \u00eesdai\u2032yas. W\u1d00 d\u1d00\u2032\u00f1at l\u1d00\nx\u0101\u2032xag\u0323adaiyas. \u1d00\u2032\u00f1g\u0323a q\u0113\u2032gu g\u0323a l\u1d00 q\u1d00\u2032ns\u012bg\u00ee\u00f1g\u012b\u207agas. L\u2019 sg\u0323aqag\u0323u\u2032ndi\nqa\u2032\u207aodi n\u0101\u2032xa sg\u0323\u0101 y\u016b\u2032d\u1d00la \u012bdja\u2032s la at n\u1d00\u00f1x\u0323\u012bsgal\u0101\u2032\u00f1ag\u0323\u1d00n. Tc\ua71daan\u016bwa\u2032-i\ng\u0323ada\u2032oxa la q\u0101\u2032g\u0323\u014d\u00f1 qa\u2032odi gu\u2032tg\u012b l\u2019 k\ua71d\u016b\u2032s\u029fga\u2032s gi\u00ean tc\ua71d\u0101\u2032anuwa-i\ndj\u00ee\u2032nxa l\u1d00 \u029f\ua71d k\ua71di\u0101\u2032\u00f1k\ua71dasi\u0101\u00f1dai\u2032yag\u0323\u1d00n. Gi\u00ean sg\u0323\u0101\u2032nag\u0323wa\u00f1 g\u012b l\u1d00 ki\u00e4\u2032gans\ngi\u00ean l\u2019 gi\u0101\u2032xa\u029f\ua71dxag\u0101\u00f1ag\u0323\u1d00n. Gi\u00ean na\u2032asi la g\u0323a h\u016bg\u1d00\u00f1g\u0101\u2032\u00f1ag\u00een. Gi\u00ean\nhit\ua71d\u1d00g\u0323\u1d00\u2032n tc\ua71d\u0101\u2032nuwa-i g\u0323ada\u2032oxa la g\u0323ad\u1d00s\u012b\u2032 gi\u00ean tc\u012bg\u1d00\u2032nsgan\u0101-i l\u1d00\n\u0142k\u016b\u029f\u0323a\u2032si gi\u00ean l\u2019 \u029f\u0323x\u0323i\u00ea\u2032ndals \u012bna\u2032atx\u1d00n w\u1d00 gui l\u1d00 qa\u0142k\u016bx\u0323\u016bst\u1d00d\u0101lg\u0101\u2032\u00f1ag\u0323\u1d00ni.\n\u1e36\ua71d n\u0101\u2032xa s\u016bs g\u0323ada\u2032o sg\u0323a\u2032a-i ag\u1d00\u2032\u00f1 g\u012b\u2032\u0142galas tc\u00eenqa-itaog\u0323at\ua71d\u0101\u2032dj\u00ee\u00f1as\ngi\u00ean h\u1d00n l\u1d00 \u029f\ua71d s\u016b\u2032daga\u00f1as, \u201cI Tc\ua71daawu\u2032nk\ua71da g\u1d00m d\u1d00\u00f1 l\u0101g\u0323\u1d00\u2032\u00f1ga.\u201d Sqaos l\u1d00\ngui tc\ua71d\u00ee\u2032nu\u0142sg\u0323a\u2032g\u016bd\u1d00\u00f1. K\ua71di\u016b\u2032 l\u1d00 gui tc\ua71d\u00ee\u00f1u\u2032\u0142a\u00f1. G\u012b\u2032nax\u1d00\u2032nhao la g\u0323\u1d00n\nag\u1d00\u2032\u00f1 ag\u012bg\u0323\u0101\u2032daga\u00f1ag\u0323\u1d00n. A\u0142s\u012b\u2032 w\u0101\u2032\u029f\u0323\u016bx\u1d00n \u029f\ua71d \u029f\u0323\u2032g\u0323aga\u00f1ag\u012bni. Hao \u00ee\u2032s\u00ee\u00f1\n\u029f\u0323x\u0323i\u00ea\u2032ndals gut q\ua71d\u0101\u2032ga-i l\u0101\u2032g\u0323a l\u1d00 d\u1d00\u00f1k\ua71d\u016b\u2032st\u1d00asi gi\u00ean s\u016bs g\u0323ada\u2032oxa\nsg\u0323a\u2032a-i n\u0101\u2032xa ag\u1d00\u2032\u00f1 g\u012b\u2032\u0142g\u1d00ls x\u1d00\u2032\u00f1gut l\u1d00 la dak\ua71d\u016bdj\u016bd\u0101\u2032lga\u00f1ag\u00een. G\u1d00m l\u1d00\n\u029f\ua71d q\u00ee\u00f1g\u0323\u0101\u2032\u00f1ag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao h\u1d00n la g\u016bd\u0101\u2032\u00f1ag\u0323\u1d00ni. \u201cT\u0101\u2032wa-i at gua d\u012b \u029f\ua71d \u029fx\u0323\u00eet-\u0142i\u00f1a. Ga-i \u029f\u0323\u016b\n\u029f\ua71da\u2032hao n\u1d00\u00f1 g\u012bda\u2032s \u0142a qag\u1d00\u2032nd\u0101-\u0142\u00ee\u2032\u00f1a.\u201d Gi\u00ea\u2032nhao ga q\ua71d\u1d00l \u0142g\u0323a\u0142d\u1d00\u2032md\u012blas\nl\u2019 g\u016bd\u0101\u2032\u00f1ag\u0323\u1d00n g\u0323\u1d00\u2032nst\u1d00 l\u0101\u2032g\u0323a s\u0101\u2032wag\u0323\u1d00n. \u201cHa\u2032osi t\u0101\u2032wa-i l\u1d00 dal\u1d00\u2032\u00f1 \u029fx\u0323\u00ee\u2032tsi\n\u029f\u0323\u016b\u2032hao n\u1d00\u00f1 g\u012bda\u2032s l\u1d00 qag\u0323\u1d00\u2032nda\u0142i\u00f1a\u00f1 l\u2019 s\u016b\u2032ga.\u201d Dj\u012b\u2032\u00ee\u00f1a gut l\u2019 sg\u0323\u0101\u2032gas\nk\ua71di\u00e4\u2032\u0142hao h\u1d00n l\u2019 g\u016bd\u0101\u2032\u00f1ag\u0323\u1d00n. K\ua71di\u00e4\u2032\u0142hao la g\u0323a \u029f\ua71d q\u014d\u2032yadai\u2032y\u0101g\u0323\u1d00ni.\nW\u1d00k\ua71di\u00e4\u2032\u0142hao g\u0323e\u2032ist\u1d00 xagwa\u2032-i at sg\u0323ana\u2032-i k\ua71di\u0101\u2032\u00adga-\u016b\u0142g\u012bga\u00f1\u0101g\u0323ani. G\u0323al\nqoan hao gu l\u1d00 \u012bdja\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Qa\u2032odihao h\u1d00n x\u1d00n l\u1d00 gi t\u0101\u2032wa-i \u029f\ua71d\n\u00eesdai\u2032yag\u0323\u1d00ni. Hai asga\u2032-i \u029f\u0323\u016b\u2032hao \u00ee\u2032s\u00ee\u00f1 l\u2019 sg\u0323ag\u0323\u0101\u2032gas gi\u00ean q\ua71daga\u2032-i l\u0101\u2032g\u0323a\nl\u1d00 d\u1d00\u00f1k\ua71d\u016bst\u1d00sg\u0323o\u0101\u2032\u00f1a\u00f1\u0101g\u0323ani. A\u2032hao n\u1d00\u00f1 g\u012bd\u0101\u2032gas qag\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga.\n\nDag\u0323ala\u2032-ig\u0323a hao s\u00ee\u0142gi\u0101\u2032\u00f1 l\u1d00 \u029f\ua71d qa-is\u029fai\u2032yag\u0323\u1d00n. \u029f\u016b y\u016b\u2032\u1d00n \u029f\ua71d\ng\u012b\u0142\u1d00gai\u2032\u00adyag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00n tci\u2032sgwa-i w\u1d00 gug\u0323ei \u029f\ua71d \u029fg\u0323a\u029f\u0323x\u0323id\u0101\u2032g\u0323ani g\u0101\u2032y\u00ee\u00f1a-i\nd\u1d00\u2032\u00f1at x\u1d00n \u1d00. T\u0101\u2032wa-i \u00ea\u2032s\u00ee\u00f1 l\u2019 t\u0101\u2032-idies g\u0323e\u2032ix\u1d00n la sq\u014dtxagi\u0101\u2032\u00f1ag\u0323ani.\nHao s\u00ee\u0142gi\u0101\u2032\u00f1 l\u1d00 d\u1d00\u2032\u00f1at \u029f\u016bq\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032ga. \u1e36\u016b\u2032hao gi\u00ea\u2032st\u1d00 l\u1d00 \u029f\ua71d\n\u029f\u0323x\u0323ida\u2032s gu g\u0323\u0101\u2032lx\u0323ua l\u1d00 d\u1d00\u2032\u00f1at \u029f\ua71d \u00eesg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. Tc\ua71d\u00ee\u2032sgwa-i \u029f\ua71d\n\u029f\u2032g\u0323at\ua71d\u1d00\u0142si at g\u0101\u2032y\u00ee\u00f1a-i \u029f\ua71d \u012b\u2032t\ua71d\u1d00\u0142si.\n\nDag\u0323ala\u2032-ig\u0323a s\u00ee\u00f1ga\u029f\u0323a\u2032nasi gi\u00ean t\u0101\u2032wa-i \u029fgu g\u012b\u2032na l\u1d00 g\u012b\u2032dj\u00eeg\u00eet\u029fdjawas g\u1d00m\ngut q\ua71da\u0142gag\u0323\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. Hao \u029f x\u0101\u2032gu t\u0101\u2032wa-i \u029f\ua71d sq\u0101\u2032tg\u0323a\u029f\u0101\u00adg\u0101\u2032\u00f1ag\u0323\u1d00n.\nQ\ua71d\u0101\u2032da tc\ua71d\u00ee\u2032sgu \u029f\ua71d \u012bt\ua71d\u0101\u2032\u0142as \u00f1alga-\u1d00\u2032nda sg\u0323u\u2032nx\u1d00n gu \u0142g\u012b\u2032\u00addj\u00eeawa\u00f1\nw\u1d00ns\u016b\u2032ga. G\u0101\u2032y\u00ee\u00f1a-i \u00ee\u2032s\u00ee\u00f1 \u0142qe\u0101\u2032ma q\u0101\u2032dji ga xao g\u0323ei st\u1d00\u2032mg\u012bla\u00f1 sg\u0323u\u2032nx\u1d00n\n\u012bdj\u0101\u2032g\u0323\u1d00n. \u029f\u016bwa\u2032-i \u00ea\u2032s\u00ee\u00f1 sk\u1d00nskw\u1d00n y\u016b\u2032\u207a\u1d00n gu \u0142g\u012b\u2032g\u0323\u014ddai\u00adyag\u0323\u1d00ni.\n\nHao \u029fan l\u2019 g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nSTORY OF THE FOOD-GIVING-TOWN PEOPLE\n\n[Told by Edward of the Food-giving-town people]\n\n\nThe town of Sq\u0113\u2032na [71] was in existence. And\nSupernatural-woman-in-whom-is-thunder [72] came to be settled [there],\n[along with] the Middle-town people, [73] Sand-town people, [74]\nPoint-town people, [75] Rear-town people, [76] Witch people, [77]\nFood-giving-town people, Mud-town people. [78]\n\nAfter the town had stood there for some time some boys split pieces of\ncedar with their teeth, put the ends into the fire, and made them hard\nand sharp. They then fastened small stones to the ends, and went from\nhouse to house, trying to shoot the dogfish roe through holes in the\ncorners of the houses by means of bows. They burst them in this way and\nthen laughed.\n\nAfter they had shot for a while they burst the skins full of dogfish\nroe belonging to the mother of the town chief. Then trouble arose, and\nthe people fought each other with arrows and war spears.\n\nNow, after they had fought for a while they went away on their canoes.\nThe Middle-town people went; the Point-town people went; the Rear-town\npeople went; the Witch people went; and only the Food-giving-town\npeople remained in the place. After they had lived there for a while\nthey, too, moved off to Lanai\u2032ya. [79]\n\nThey continued to live there. They liked the place. And the Witch\npeople came to have a town, Falling-forward town, on the other side of\nthem. They were good friends to each other.\n\nAfter they had lived a while at Lanai\u2032ya the wife of a man of the\nFood-giving-town people became sick. When she fell sick she suffered\nall night. And she directed her husband as follows: \u201cWhen I die, have\nthem put four dogfish on top of me, because I used to like them as\nfood. Do not put ropes around me. I am afraid to have ropes put around\nme.\u201d\n\nAnd, after she had suffered for four nights, she died at nightfall.\nThen they had his wife sit up. When two nights were passed they put her\ninto the box. Her husband put his head into the fire [for grief] and\nsome others pulled him out. He then put four dogfish into her box, and\ndid not put a rope around it. After many nights had passed he went to\nsee his wife. There were large maggots in the box, and he wept, at the\nsame time striking his head against the box.\n\nOne morning, after he had wept for some time, the fire was out, and he\nsent one of his slaves to the town of Falling-forward for live coals.\nHe then entered the town chief\u2019s house [and discovered] that his\nmaster\u2019s wife, who was supposed to be dead, had married there. She and\nthe town chief\u2019s son were in love with each other.\n\nHe then thought that his eyes deceived him, and he looked toward her\nagain. After that he took the live coals and went in to his master. He\ndid not speak plainly [being a foreigner]. And he said: \u201cStop your\ncrying. She has married on the other side.\u201d But his master whipped him.\n\nHe then went thither again. He saw that they were still playing with\neach other. And, when he again reported it to his master, he whipped\nhim again. After this had happened four times [his master] came to\nbelieve what he said. He then related to his master all he had seen.\n\nNow he (his master) went thither. He looked in. His wife, he saw, had\nin truth married some one there. They were playing with each other.\nThey were laughing at each other.\n\nHe then went away. After he had kept watch for a while that evening he\nwent over. He hid himself inside behind a post. And after they had sat\nup for a while they went to bed. When the people in the house snored he\nwent to [the place where his wife and her lover were]. They were\ntalking together. And, when they were asleep, he went away.\n\nVery early in the morning he was gone. He was away. He was away. He was\naway. Some time after dark he came home. He felt happy. He looked at\nthe box. Only dogfish were in it.\n\nNext morning he was gone early. He broke knots into pieces. He scraped,\ngreased, and polished them. That was why he was away. He then brought\nthem home. He did not let any one see. He alone knew about it. He\nceased to cry. He sat about happy.\n\nAnd in the evening he went over and hid himself in the house. Then all\nfell asleep. He went to the place where they were sleeping. When, after\ntalking for a while, they slept he stretched his hand to the rectum of\nthe man and drove a knot sliver into it. The man did not move. And he\ndid the same thing to the woman. She, however, moved and muttered. He\nthen went away.\n\nWhen day broke there was a noise of wailing in the town of\nFalling-forward. They said that the chief\u2019s son and his wife lay dead\nin the morning. But he felt happy. He at once washed his head in urine,\noiled it, and put on Haida paint. The woman\u2019s love made her sick, and\nas soon as her husband put her into the box she went to the one with\nwhom she was in love.\n\nAfter the town had continued there for some time a certain person left\nit and went up the inlet. After he had traveled for a while he came to\na narrow creek running amid water grasses. [80] His name was \u1e36\u2032xakuns.\n\nNear the creek a person was walking about. He laid down something he\nheld in his hand and stretched it out. He threw wooden floats over the\ncreek. They became sawbill ducks. [81] They flapped across with it.\nWhen they got across they became wood once more. They floated about.\nThen the man pulled it toward himself. One saw him take two bright\nsalmon out of it. He then laid the net to dry on two alders standing\nthere, took the two salmon, and went toward the woods with them.\n\nNow he (the on-looker) went down to the net. He counted its meshes.\n[82] There were seventeen (ten and seven), and he repeated the number:\n\u201cFifteen and two.\u201d Then he started away. \u201cFifteen and two,\u201d he said. He\nkept falling down; so he went back and counted them again each time and\nstarted off anew. \u201cFifteen and two,\u201d he said. Then he fell down and\nwent back again. Again he counted them, and he started off. He fell\ndown. Then he forgot. That is why, when one goes along over ground with\nwhich he is not familiar, he always falls there.\n\nAt last he came away with the information, and the Food-giving-town\npeople came to own the net.\n\nAfter this the people moved back to the town of Sq\u0113\u2032na. And they made\nforms around which the meshes are twined. They made them in preparation\nfor making nets. And they also took the bark of the \u029f\u1d00l. [83] When they\nhad finished gathering these the Food-giving-town women began to make\nnets.\n\nAt Gw\u012b\u2032gw\u1d00ns\u029f\ua71d\u00ee\u2032\u00f1, [84] near the town of Sq\u0113\u2032na, spring salmon ran into\na certain creek at that time. A man of the Food-giving-town people\nowned the creek, but he gave it to his son. For that reason his sisters\nbegan to put dirty things into the creek. [85] The supernatural being\nof the creek then put on his clothing and his black-bear hat. [86] He\nhad four dorsal fins. He started seaward along the bed of the creek.\nAnd he became a rock close in front of it, and remained there, and the\ncreek was gone. The supernatural being of this creek was named\n\u201cSupernatural-being-of-the-four-days.\u201d\n\nAfter that they moved to Tc\ua71dig\u0323og\u012b\u2032ga. [87] Then, when spring came, they\nbegan to fish for flounders. One day they killed one of these. They\nroasted it. When some persons quarreled in the town, and all ran to\nsee, a boy remained sitting by the flounder. [88] Lo, something ran out\nof it. It came out quickly. The boy cried, saying that the food had\nflown away.\n\nAnd after they had fished for another space of time, one day, when they\nwere out fishing, something pulled hard against them. Then they pulled\nit up. They did not know what it was. They came home, and they carried\nthe flounders on their backs. Then they handed the thing they had\npulled up back and forth. And a certain person came to them. He looked.\nHe said, \u201cA-a-a aidja\u2032si k\ua71d\u016bda\u2032-i gua \u012bdj\u0101\u2032.\u201d [89]\n\nThey moved back again to the town of Sq\u0113\u2032na. After they had lived there\nfor a while a woman of the Food-giving-town people became pregnant. She\ngave birth to a girl. And when spring returned some supernatural being\ncame out of the ground and swallowed [the people] together with their\ncanoes. That was Cave-supernatural-being, [90] they say.\n\nThen she, too, went to Skidegate creek. While they were going along by\ncanoe it came after them. When it got near she threw her child, which\nhad just begun to creep about, into its mouth. It then went under\nwater, and they landed there. That is why the place is named\n\u201cLanding-of-many-canoes.\u201d\n\nThen she and her husband went about crying. By and by, when day began\nto break, they fell asleep. Very early in the morning they heard a\nchild cry. Then they looked where it cried. The child was creeping\nabout on top of a whale floating in a woodland lake and crying. He then\ntook away his child. She did right when she threw her child into the\nmouth of the supernatural being.\n\nThe child grew up as rapidly as a dog. Now they went over to Skidegate\ncreek, and the girls walked along on shore. As she walked along she\nsang. They tried to stop her. She did not listen. After she had gone\nalong for a time the supernatural being came after them out of the\nwoods with open mouth. She did not run away from it.\n\nWhen it came near her, she seized it. The children found out that her\nfinger nails were made of copper. She then tore it in pieces and threw\nit round about. \u201cEven future people will see you lying about,\u201d she\nsaid. She threw its head down. It is the one (rock) that they call\n\u201cChief.\u201d The Food-giving-town people were then glad because she had\nkilled it.\n\nAfter that they lived at Skidegate creek. They did not know that she\nhad power within herself disproportionate to her size. She played for a\nwhile and brought in a salmon. She came in from playing on a board. All\nthat time she looked at it. By and by the youngest of her brothers, who\nwas full of mischief, ate her fish. And he laid a bright humpback in\nits place.\n\nWhen she came in from playing she looked in the place. \u201cMy child,\nTax\u0113\u2032t,\u201d [91] she said. She was sad on account of her salmon. She\nstarted it, that future people would be stingy. [92]\n\nAfter they had lived there for a while her eldest [brother] lay dead in\nthe morning. On the next morning the next to the eldest lay dead. On\nthe day after that another one was dead. This went on until seven had\nbeen found dead.\n\nOne night, while the youngest was in bed, his sister came and sat at\nhis feet. He drew himself together. His sister felt for his buttocks.\nHe was astonished. He then drew in his belly closer, and when his\nsister [tried to] shove something into his anus it passed up along the\nsurface of his belly. She then pulled it out and smelt of it. She did\nthe same thing again. Again he drew in, and when she had pulled it out\nshe looked at it.\n\nAnd when she pulled it out the last time he rose quickly, took his\nquiver, and ran out from his sister. His sister went after him. She\nchased her brother about this island. After she had chased him about\nfor a while he ran from his sister into the house of Many-ledges. [93]\nShe stretched in her arm and drove him out again.\n\nAnd after she had pursued him for another space of time he came to Tree\nisland. [94] He then shot an arrow into the sky, and shot again into\nthe notch of that arrow. After he had done this for a while [the chain]\nalmost reached the ground, and he laid his bow upon [the end of] it. It\nbecame a ladder upon which he climbed up. The ladder drew itself up\nafter him, and she only touched him.\n\nWhere he escaped in fright they call T\u0101\u2032xet\u2019s trail. [95] She had the\nfirst t\u0101\u2032xet. That is why they so name it. \u201cThunder in your own dress\nas you sit\u201d [she sang]. \u201cThunder in your own dress as you sit.\u201d\n\nShe then returned to Skidegate creek. And she began to tell [the\npeople] their names: \u201cThundering-in-his-ascent,\u201d\n\u201cSupernatural-woman-upon-whom-property-burst-down,\u201d\n\u201cSupernatural-woman-upon-whose-house-screen-a-hawk-sits,\u201d\n\u201cInto-her-house-the-tide-comes,\u201d\n\u201cHer-house-is-kept-up-to-heaven-by-the-wind.\u201d [96] She called her\nsister \u201cSupernatural-woman-the-edges-of-whose-skirts-thunder.\u201d She\ncalled herself \u201cSupernatural-woman-in-whom-is-thunder.\u201d\n\nShe then took one of the G\u00eet\u00ee\u2032ns\u2019-servants [97] with her. Her younger\nsister started seaward from her. She is the one over whom the water\nbreaks in front of Skidegate creek. Then she herself settled down at\nthe head of the creek. She is the one who owns the t\u0101\u2032xet. One who does\nnot handle them carefully (i.e., in accordance with the tabus) is\nkilled. The salmon are also found with cuts.\n\nAfter the woman went up they began to fish with nets. The women of the\nFood-giving-town people made nets. And, after they had fished with them\nfor a while, one night they saw Supernatural-woman-in-whom-is-thunder.\nUnderneath she wore a rainbow blanket. Over it she wore a flicker\nblanket. They saw it. While they fished they put words into a song\nabout this: \u201cGoing up grandfather\u2019s creek, moving about, and going up\nit to land as the tide comes in [she appeared].\u201d\n\nA cedar stood behind the town of Tc\ua71dig\u0323og\u012b\u2032g\u0323a, called\n\u201cYoung-cedar-woman.\u201d Above that [on the creek] lived a certain woman.\nShe was unable to twist twine for a net because her skin was covered\nwith hair. Then she found a surf scoter [98] which had floated ashore,\nand she skinned it. She fitted it to her head. Its neck and head were\nboth intact. She put it on and swam about in it where they were\nfishing. There she took salmon out of the net, strung them up, and cut\nthem open.\n\nShe did the same thing again. The owners of the net picked up gravel\nand threw it seaward at the net [exclaiming:] \u201cSand-fleas\u2019 insides.\u201d\n[99] One night when she swam out some one threw a stone at her. [The\nscoter] gave forth a dull sound and disappeared from sight. On the next\nday a woman lay there with a string of salmon.\n\nAfter that some time passed. There was a certain man who had many elder\nbrothers, all of whom were married. They fished at night. One after the\nother came home, and they roasted the salmon. They ate with their\nwives. He wanted to do the same thing, and he also married.\n\nAfter he had brought home his wife he went fishing with them, and he\ncame back in the night and roasted a salmon. When it was cooked he\nawoke their wives. \u201cCome and eat,\u201d he said to her (his own wife). \u201cLand\notters eat at night\u201d [she said], and she made her husband ashamed.\n\nThe next night he went to fish with them again. And when they came home\nthey roasted another. When it was cooked, she kicked her husband in the\nback with her feet, but he said to his wife: \u201cLand otters eat in the\nnight.\u201d He made her ashamed also.\n\nThey then built a house in the town. They had the front of it covered\nwith feathers. When it was finished they called it Feather-house.\nAfterward, although it stood back from the shore, the tide rose to it.\nWhen it got even with it it began to fall. They told each other that on\naccount of that house they had almost had a flood. [100]\n\nOne day, after they had been fishing, they came in. The wife of one of\nthem lay with her back to the fire. A man had his arms around her. Then\nhe cut his hand off. But it was his wife who got up crying. He did it\nby accident to her. [101]\n\nOne autumn a person went to Falling-forward to fish for silver salmon.\nAnd at night his daughter fell asleep in the bow. He was afraid then to\nawaken his child and ran the bow into the clay. He, too, fell asleep.\nWhen he awoke in the morning he called to his child. His child was\ngone. He then saw the tracks of a black bear leading inland from the\ncanoe.\n\nAt that time the town people became angry with the Black-bear people.\nThey reared a large number of dogs, and they made many deadfalls. [102]\nThere was not a trail without its deadfall. Immediately they began to\nkill them.\n\nAfter they had killed them in this way for a while the dogs started\nafter the bears. One day the dogs started right from the houses after\nsomething. The people followed them. The bear climbed a tree standing\nnear. Her two young ones were with her.\n\nThey then spanned their bows. When they were ready to shoot her she\nmade a motion outward from herself and from side to side across her\nnose. [103] They then tied the mouths of their dogs.\n\nThen they called them to come down from the tree. And, when they came\ndown, the bear licked her friends. They then led them home, and they\nliked the house. They gave them something raw to eat. They did not\nspeak. But after the cubs had played about for a while the dogs killed\nthem. And the sorrow of their mother for their death killed her.\n\nAfter they had killed bears for some time one of them went to see his\ndeadfall. It had fallen upon some creature like a human being, and he\nhad copper on his back. He brought it home.\n\nAfter that a certain person went from the town. He entered\nSalmon-point\u2019s house. When the supernatural beings went past they let\nthemselves float into the house and ate all his food. Because he was\nold they were not afraid of him.\n\nThen his nephew [104] found a bullhead, skinned it, and dried the skin.\nAnd one day, when the supernatural beings came by, he called to them to\ncome. On account of it his uncle became angry with him. All the more he\ncalled them. By and by some turned thither. He placed himself in the\ndoorway. He made his needles stand up and, when the supernatural beings\nfloated in, he cut them. When they went out he did the same thing\nagain. The supernatural beings were afraid of him.\n\nOne day he went to the house of Heaven-holder. [105] And\n[Heaven-holder] said to him: \u201cHuman beings will ask me for pleasant\nweather.\u201d\n\nNow the Head-of-creek woman of Skidegate creek had spoken as follows:\n\u201cI will remember you. After the Food-giving-town people are all gone\nthey shall become numerous again,\u201d she said.\n\nThere they cut down a cedar. They split it up and carried it out of the\nwoods. Then they began to make a fish trap. And when they had finished\nit they named it \u201cSmall-hole-in-the-ground fish trap.\u201d [The maker of\nthis] gave the fish trap to his son. His wife belonged to the G\u00eet\u00ee\u2032ns\nand he (the son) was the first of the Big-house people.\n\nThe people of the Raven clan own the thunder. [106] Therefore, when one\nof the Raven clan is about to die, it thunders.\n\nThis is the end.\n\n\n\nThis story consists of a number of mythic or half mythic episodes\ndetailing supposed early doings of a Haida family which used to occupy\nthe east shore of Moresby island, between Skidegate inlet and Cumshewa\npoint. Skidegate creek runs through the middle of their territory and\nwas their most important stream. This fact accounts for the prominence\nof the Creek-woman of Skidegate creek in the legends. Food-giving-town\n(Daiy\u016b\u2032) was on Shingle bay, on the south side of Skidegate inlet. In\n1901 there were said to be but four survivors of the family, although\nthe Haida declared they had formerly been a large and prominent\ndivision, and they themselves claim that their chief was town chief of\nSq\u0113\u2032na.\n\n\n\n\n\n\n\n\nDAIY\u016a\u2032-A\u0141-L\u0100\u2032NAS\n\n\nSq\u0113\u2032na lnag\u0101\u2032-i g\u0323ag\u0323odai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao Sg\u0323\u0101\u2032na-djat-g\u0323a\u00adga-x\u0113\u2032g\u1d00\u00f1\nu tc\u012bag\u0323e\u0101\u2032l\u0101g\u0323\u1d00ni gi\u00ean Ya\u2032ku-l\u0101\u2032nas, T\u0101s-l\u0101\u2032nas, Ku\u2032na-l\u0101\u2032nas,\nS\u029f\ua71d\u00ea\u2032\u00f1a-l\u0101\u2032nas, St\ua71dawa\u2032s-x\u0101\u2032-id\u1d00g\u0323a-i, Daiy\u016b\u2032-a\u0142-l\u0101\u2032nas, Tc\u0101n-l\u0101\u2032nas.\n\nLnag\u0101\u2032-i g\u0323\u0101\u2032g\u0323odi qa\u2032\u207aodi \u029f g\u0323\u0101\u2032xa tc\ua71d\u016b g\u0323ei \u029f\ua71d q\ua71donan\u1d00\u2032ns gi\u00ean\ntc\ua71d\u0101\u2032nawa-i g\u0323ei k\u016b\u2032na \u029f\ua71d da\u0142g\u0323ai\u2032g\u0323an\u1d00\u2032nsi gi\u00ean g\u012b\u2032n\u1d00 q\u0101\u2032\u029f\u0323g\u0323\u1d00ns ga\u00f1\u0101\u2032\u00f1\ng\u0323ei\u0142ga\u00f1a\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ean ku\u2032ngi \u0142g\u0323a k\ua71d\u1d00\u2032d\u1d00la \u029f\ua71d ki\u016bq\ua71d\u0101\u2032-ig\u0323a\u00adda\u2032\u00f1asi\ngi\u00ean g\u0323axaga\u2032-i lnag\u0101\u2032-i gut g\u1d00\u2032ndax\u0323\u00eets\u012b\u2032 gi\u00ean na-i ku\u2032ngida x\u0113lx\u0101\u2032nsi\ng\u0323ei q\ua71d\u0101\u2032x\u1d00da q\ua71doa\u2032lu g\u012b \u029f\ua71d tc\ua71didj\u016b\u2032djag\u0323ada\u00f1ag\u0323\u1d00n \u0142g\u0323\u0113t at \u1d00. \u029f\ua71d\ntc\ua71did\u1d00\u0142s\u012b\u2032 gi\u00ean g\u0323\u1d00n \u029f\ua71d q\ua71d\u1d00g\u0101\u2032\u00f1ag\u0323\u1d00ni.\n\nGa\u00f1\u0101\u2032\u00f1 \u029f\ua71d watc\ua71dag\u0323\u0101\u2032d\u1d00\u00f1 qa\u2032odihao lnag\u0101\u2032-i g\u0323a n\u1d00\u00f1 l\u0101\u2032na-a\u2032og\u0323asi a\u2032og\u0323a\ngui q\ua71d\u0101\u2032xada q\ua71doa\u2032lu \u029f\ua71d tc\ua71d\u012b\u2032d\u1d00\u0142tc\ua71dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Ha-i \u029f\u0323\u016b\u2032hao\nku\u2032nag\u0323\u0113\u0142s\u012b\u2032 gi\u00ean tc\ua71didal\u1d00\u2032\u00f1 at tca\u2032a\u029f a\u2032thao gut \u029f\ua71d \u00eesdai\u2032yag\u0323\u1d00n.\n\nHai ui\u00ea\u2032dhao gut \u029f\ua71d \u00ee\u2032sda gut \u029f\ua71d \u00ee\u2032sda qa\u2032\u207aodihao \u029f\ua71d qasag\u0323ai\u2032yag\u0323\u1d00n.\nYa\u2032ku-l\u0101\u2032nas qas\u0101\u2032g\u0323a. Ku\u2032na-l\u0101\u2032nas qas\u0101\u2032g\u0323a, S\u029f\ua71d\u00ea\u2032\u00f1a-l\u0101\u2032nas qas\u0101\u2032g\u0323a,\nSt\ua71dawa\u2032s-x\u0101\u2032-id\u1d00g\u0323a-i qas\u0101\u2032g\u0323a, gi\u00ean Daiy\u016b\u2032-a\u0142-l\u0101\u2032nas sg\u0323u\u2032nx\u1d00n sila\u2032i\u1d00g\u0323a\ng\u0323\u0101\u2032g\u0323odaiy\u0101\u2032g\u0323\u1d00ni. Gi\u00ea\u2032nhao gu \u029f\ua71d naxa\u2032\u00f1 qa\u2032\u207aodi Lanai\u2032ya g\u0323a \u00ea\u2032s\u00ee\u00f1 \u029f\ua71d\ntc\ua71dig\u0323ax\u0323un\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGu \u029f\ua71d nax\u0101\u2032ndiasi. Gu \u029fga \u029f\ua71d gutl\u0101\u2032g\u1d00s. Gi\u00ean x\u1d00\u2032n\u0142ag\u0323a Ku\u2032ndji lnag\u0101\u2032-i\ngu \u00eas\u00ee\u2032\u00f1 St\ua71daw\u0101\u2032s-xa-id\u1d00g\u0323a\u2032-i l\u0101\u2032na-dag\u0323ag\u0323e\u0101\u2032la\u00f1 w\u1d00ns\u016b\u2032ga. Gut \u0142t\u0101\u2032x\u0323ua\nl\u0101dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\n\u029f\ua71d n\u0101\u2032xa qa\u2032odihao Lanai\u2032ya gu n\u1d00\u00f1 Daiy\u016b\u2032-a\u0142-lnaga\u2032 dj\u0101\u2032g\u0323a st\ua71deg\u0323e\u0101\u2032la\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao l\u2019 st\ua71deg\u0323i\u0101\u2032las g\u0323ala\u2032-i g\u0323a l\u2019 g\u0323oxag\u1d00\u2032\u00f1\u00ads\u00ee\u00f1\u207ag\u0323as. Gi\u00ean\nh\u1d00n \u029f\u0101\u2032l\u1d00\u00f1 l\u1d00 k\u00ee\u2032\u00f1gug\u1d00ns: \u201cD\u012b k\ua71d\u014d\u2032t\u1d00\u0142 gi\u00ea\u2032n\u1d00 q\ua71d\u0101\u2032xada st\u1d00\u2032ns\u00ee\u00f1 d\u012b\nq\ua71de-\u016b\u2032g\u0323ei x\u0101\u2032s\u029fda\u00f1 taga\u2032-i d\u012b gutlag\u1d00\u2032\u00f1g\u012bn\u00ee g\u0323aga\u2032n \u1d00. Gi\u00ea\u2032n\u1d00 g\u1d00m d\u012b\ntc\ua71d\u00eesdjig\u016b\u2032s\u029fg\u0323\u1d00\u00f1\u1d00\u00f1. \u029f\ua71d\u1d00 \u029f\ua71d tc\ua71d\u00ee\u2032sdjig\u016bs\u029fa\u2032s g\u012b d\u012b \u0142g\u0323o\u0101\u2032g\u0323ag\u1d00\u00f1ga.\u201d\n\nGi\u00ean g\u0323\u0101\u2032la-i st\u1d00\u2032ns\u00ee\u00f1 l\u2019 g\u0323\u014d\u2032xag\u1d00\u00f1a-i \u029f\u0323\u016b\u2032hao g\u0323\u0101\u2032lx\u0323ua l\u2019 k\ua71dotw\u0101\u2032la\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao dj\u0101\u2032ag\u0323\u1d00\u00f1 l\u1d00 tc\ua71d\u00eetg\u0323\u0101\u2032wasi. G\u0323\u0101l st\u00ee\u00f1 g\u0323ea\u2032las gi\u00ean l\u1d00\n\u029f\ua71d \u029f\u0323s\u029ftc\ua71dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 \u029f\u0101\u2032lg\u0323a qadj\u00ee\u2032\u00f1 \u0142g\u0323\u1d00\u2032mg\u0323al\u1d00\u2032\u00f1\u1d00s gi\u00ean \u029f\nq\ua71d\u1d00\u2032lg\u0323at l\u2019 d\u1d00\u00f1\u029f\u0323\u2032s\u029fg\u00eelg\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean l\u2019 q\ua71de\u016b\u2032g\u0323ei q\ua71d\u0101\u2032xada\nst\u1d00\u2032ns\u00ee\u00f1 la xas\u029fa\u2032s gi\u00ean g\u1d00m l\u1d00 la tc\ua71d\u00eesdjig\u016b\u2032s\u029fg\u0323\u1d00\u00f1\u1d00s. G\u0323\u0101la\u2032-i\nqoa\u2032ng\u0323ela\u2032-i \u029f\u0323\u016b dj\u0101\u2032g\u0323\u1d00\u00f1 l\u1d00 qe\u0101\u2032\u00f1g\u0323aiyes. G\u0323oda\u2032-i g\u0323ei g\u0323\u0101\u2032-isg\u00ee\u0142 y\u016b\u2032\u1d00n\u1d00si\ngi\u00ean l\u2019 sg\u0323\u0101\u2032-i\u0142as d\u1d00\u2032\u00f1at qadj\u00ee\u2032\u00f1 g\u0323oda\u2032-i at l\u1d00 q\ua71da-itg\u0323a-ig\u0323a\u00add\u0101\u2032\u00f1g\u1d00\u00f1asi.\n\nL\u2019 sg\u0323\u0101\u2032-i\u0142g\u1d00\u00f1 qa\u2032\u207aodihao gaatx\u1d00\u2032n s\u00ee\u00f1ga\u029f\u0323a\u2032nas tc\ua71d\u0101\u2032nuwa-i k\ua71d\u012b\u2032lu\u0142a\u2032si\ngi\u00ean n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1a l\u1d00 dag\u0323ai\u2032yas Ku\u2032ndj\u00ee lnag\u0101\u2032-i g\u0323a ga s\u029fx\u0323\u00ee\u2032tg\u0323\u1d00t\ua71dadja\u2032\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ean n\u1d00\u00f1 l\u0101\u2032na-aog\u0323a\u2032gas gia\u2032g\u0323ei l\u1d00 qatc\ua71dai\u2032yas l\u2019 q\ua71do\u2032lg\u0323a\ndj\u0101\u2032g\u0323a k\ua71dotw\u0101\u2032las g\u0323a l\u2019 \u012bn\u0101\u2032was. N\u1d00\u00f1 l\u0101\u2032na-a\u2032og\u0323as gi\u2032tg\u0323a at gu\u2032tg\u0323a l\u2019\nk\ua71d\u016b\u2032g\u0323adies.\n\nGi\u00ea\u2032nhao g\u0323a x\u1d00\u00f1a\u2032\u00f1 l\u1d00 g\u00ee\u00f1k\ua71d\u016b\u2032g\u0323adasi gi\u00ean \u00ee\u2032s\u00ee\u00f1 gui l\u1d00 q\u0113\u2032xag\u1d00\u00f1asi.\nGi\u00ea\u2032nhao d\u0101\u2032dja-i l\u1d00 \u00eesda\u2032si gi\u00ean q\ua71dolg\u0323\u1d00\u2032\u00f1 gu l\u1d00 q\u0101\u2032tc\ua71das. L\u2019\nki\u2032\u0142diya\u00f1-q\ua71da\u2032-idadja\u2032\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus: \u201c\u029fan hao\nsg\u0323\u0101\u2032-i\u0142ga\u00f1a. Inax\u0323u\u0101\u2032 l\u2019 \u012bna\u2032og\u0323a.\u201d Gi\u00ean l\u2019 q\ua71do\u2032lg\u0323a h\u0101\u2032yi\u00f1 l\u2019\ntia\u2019dj\u00ee\u2032\u00f1\u1d00s.\n\nGi\u00ean \u00ee\u2032s\u00ee\u00f1 g\u0323a l\u1d00 q\u0101\u2032d\u1d00si. Ha\u2032ox\u1d00n gu\u2032tg\u0323a \u029f\ua71d gug\u0323\u0101\u2032dies l\u1d00 qe\u2032i\u00f1as. Gi\u00ean\n\u00ee\u2032s\u00ee\u00f1 q\ua71dolg\u0323\u1d00\u2032\u00f1 gi gi l\u1d00 n\u012b\u2032dji\u00f1a\u2032-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d tia\u2019dj\u00ee\u2032\u00f1\u1d00s. Ga\u00f1\u0101\u2032\u00f1\nl\u1d00 isst\u1d00\u2032ns\u00ee\u00f1a\u2032-i \u029f\u0323\u016b l\u2019 k\u00eel l\u0101\u2032g\u0323a la ya\u2032\u02bcdas\u029fai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean\nq\ua71dolg\u0323\u1d00\u2032\u00f1 gi d\u0101\u2032-ix\u1d00n g\u012b l\u1d00 n\u012b\u2032dj\u00ee\u00f1\u1d00si.\n\nGi\u00ea\u2032nhao g\u0323a l\u1d00 q\u0101\u2032d\u1d00si. G\u0323ei l\u1d00 qintc\ua71dai\u2032yasi. Yan l\u2019 dj\u0101\u2032g\u0323a l\u2019 \u012bn\u0101\u2032was\nl\u1d00 qe\u2032i\u00f1\u1d00s. Guta\u2032t \u029f\ua71d n\u0101\u2032\u00f1g\u1d00\u00f1\u1d00s. Gutg\u0323\u1d00\u2032\u00f1 ag\u1d00\u2032\u00f1 \u029f\ua71d \u029fq\ua71d\u1d00\u2032g\u1d00s.\n\nGi\u00ea\u2032nhao st\u1d00 l\u1d00 q\u0101\u2032-idesi. S\u00ee\u2032\u00f1x\u0323aiya-i g\u0323a l\u1d00 qea\u2032\u02bctc\ua71didi qa\u2032\u207aodi g\u0323a l\u1d00\nq\u0101\u2032at\ua71dadja\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ea\u2032nhao na-i g\u0323ei g\u0323atc\ua71dig\u0101\u2032\u00f1g\u0323o t\ua71da\u2032\u0142g\u0323a ag\u1d00\u2032\u00f1 l\u1d00\nsg\u0323\u1d00\u2032lg\u0323attc\ua71dias. Gi\u00ea\u2032nhao \u029f\ua71d sk\u00ee\u2032nudi qa\u2032\u207aodi \u029f\ua71d t\u0101\u2032-is\u029faiyas. Na-i\nx\u0101\u2032-id\u1d00g\u0323a-i q\ua71dax\u014d\u2032g\u1d00\u00f1a-i \u029f\u0323\u016b g\u0323a l\u1d00 q\u0101\u2032g\u1d00si. Gu\u2032tg\u0323a k\u00ee\u2032lg\u016bldia\u2032si. Gi\u00ean\nq\ua71das\u029fia\u2032-i \u029f\u0323\u016b st\u1d00 l\u1d00 q\u0101\u2032-idesi.\n\nGi\u00ean s\u00ee\u00f1ga\u029f\u0323a\u2032n x\u0113\u2032tg\u0323a l\u2019 ga\u2032o-u\u0142as. L\u2019 ga\u2032owas. L\u2019 ga\u2032owas. L\u2019 ga\u2032owas.\nS\u00ee\u2032\u00f1x\u0323\u012b st\u1d00 g\u0323a\u2032tg\u0323a l\u2019 qa\u029f\ua71d\u2032xas. L\u2019 g\u016b\u2032d\u1d00\u00f1a-i la\u2032ogwa\u00f1\u1d00s. G\u0323oda\u2032-i l\u1d00\nqea\u2032\u00f1asi. Q\ua71daxada\u2032-i sg\u0323un wa g\u0323a \u012bdj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nD\u0101g\u0323ala\u2032-ig\u0323a s\u00ee\u00f1g\u0323a\u029f\u0323a\u2032n x\u0113\u2032tg\u0323a l\u2019 ga\u2032o-u\u0142as. T\ua71d\u1d00n g\u0323ei l\u1d00 q\ua71da\u2032-itnan\u1d00\u2032\u00f1\u1d00s.\nL\u1d00 g\u0323\u0101\u2032\u0142gas at l\u1d00 ta\u2032odas at l\u1d00 sk\u00ee\u2032ndas. G\u0323e\u2032ihao l\u1d00 q\u0101\u2032-itgoa\u00f1a\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ean l\u1d00 x\u0101\u2032g\u0323a\u029f\ua71dxai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. G\u1d00m \u029f x\u0101\u2032-id\u1d00g\u0323a l\u1d00\nq\u00eendag\u1d00\u2032\u00f1asi. La sg\u0323u\u2032nx\u1d00n g\u0323\u1d00n \u1d00\u2032\u00f1g\u0323a u\u2032ns\u1d00d\u1d00si. \u029fan l\u2019 sg\u0323\u0101\u2032-i\u0142as. L\u2019\ng\u016bd\u1d00\u00f1a\u2032-i l\u1d00 \u016bgo\u0101\u2032\u00f1\u1d00s.\n\nGi\u00ea\u2032nhao s\u00ee\u2032\u00f1x\u0323aiya\u2032s gi\u00ean g\u0323a l\u1d00 q\u0101\u2032at\ua71dadja\u00f1 w\u1d00ns\u016b\u2032ga, gi\u00ean naga\u2032-i g\u0323ei\nag\u1d00\u2032\u00f1 l\u1d00 sq\u1d00\u2032lg\u0323attc\ua71da\u2032si. Gi\u00ea\u2032nhao \u029f\ua71d q\u0101\u2032s\u029f\u029f\ua71dg\u0323a\u2032g\u1d00s. Gi\u00ea\u2032nhao gia\u2032gu \u029f\ua71d\nta-ix\u0101\u2032\u00f1\u1d00s g\u0323a la q\u0101\u2032g\u1d00s. \u00ce\u2032s\u00ee\u00f1 gu\u2032tg\u0323a \u029f\ua71d k\u00ee\u2032\u0142guldi qa\u2032odi \u029f\ua71d\nq\ua71da\u2032s\u029fia\u2032-i \u029f\u0323\u016b n\u1d00\u00f1 \u012b\u0142i\u00f1\u0101\u2032g\u1d00s g\u0323\u014d\u2032tg\u0323a l\u1d00 x\u0101\u2032dax\u0323\u00eets gi\u00ean l\u2019 g\u0323\u014d\u2032tg\u0323ei\nt\ua71dana\u2032-i l\u1d00 g\u012btc\ua71da\u2032si. G\u1d00m l\u2019 \u00ee\u0142d\u0101\u2032g\u0323\u1d00\u00f1\u1d00s. Gi\u00ean n\u1d00\u00f1 dj\u0101d\u0101\u2032g\u1d00s \u00ee\u2032s\u00ee\u00f1\nga\u00f1\u0101\u2032\u00f1 l\u1d00 isd\u0101\u2032si. L\u1d00 \u029f\ua71da q\ua71dak\ua71du\u2032\u00f1u-\u00ee\u2032\u00f1g\u0323as\u029fas. Gi\u00ean st\u1d00 l\u1d00 q\u0101\u2032-idesi.\n\nS\u00ee\u00f1g\u0323a\u029f\u0323ana\u2032-i \u029f\u0323\u016b Ku\u2032ndj\u00ee lnag\u0101\u2032-i gu \u029f\ua71d sg\u0323\u0101\u2032-igax\u0113\u2032g\u1d00\u00f1\u1d00s. N\u1d00\u00f1 g\u012bd\u0101\u2032ga\ndjat\u012bn\u0101\u2032gas dj\u0101\u2032g\u0323\u1d00\u00f1 d\u1d00\u2032\u00f1at k\ua71d\u014ddax\u0101\u2032go-u\u0142a\u2032\u00f1 \u029f\ua71d s\u012b\u2032wus. Gi\u00ean l\u1d00 \u029f\ua71da\ng\u016bd\u1d00\u00f1a\u2032-i l\u0101\u2032g\u1d00s. La \u029f\ua71da tcig\u0323\u1d00\u2032nsg\u0323an g\u0323a qadj\u00ee\u2032\u00f1 l\u1d00 \u029f\u0323\u0101\u2032nas gi\u00ean l\u1d00\ntaodai\u2032yas gi\u00ean x\u0101\u2032-ida-m\u0101\u2032sg\u0323a gut \u1d00\u2032\u00f1g\u0323a l\u1d00 \u00eesda\u2032si. N\u1d00\u00f1 dj\u0101\u2032adas g\u0323\u014d\u2032ga\nhao ag\u1d00\u2032\u00f1 g\u00ee\u00f1st\ua71d\u0113\u2032g\u0323\u00ee\u0142daiya\u00f1 w\u1d00ns\u016b\u2032ga, gi\u00ean l\u2019 \u029f\u0101\u2032lg\u0323a l\u2019 \u029f\u0323\u2032s\u029ftc\ua71das\nga\u00f1\u0101\u2032x\u1d00nhao n\u1d00\u00f1 l\u1d00 qat\u0101\u2032-idaiyas g\u0323a l\u1d00 q\u0101\u2032g\u1d00\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean lnag\u0101\u2032-i g\u0323\u0101\u2032g\u0323odi qa\u2032odi Q\u0101\u2032\u0142gui lnag\u0101\u2032-i st\u1d00 n\u1d00\u00f1 q\u0101\u2032-ida\u00f1\nw\u1d00ns\u016b\u2032g\u1d00\u00f1. L\u2019 qagiag\u1d00\u2032\u00f1 qa\u2032odi y\u00ea\u0142sqa\u2032og\u0323a-i s\u016b\u2032ug\u0323ei n\u1d00\u00f1 g\u0323\u1d00\u2032n\u029f\u0323\u1d00\nt\u1d00mx\u0323i\u00ea\u2032n\u029f\ua71dxa\u2032si g\u0323\u1d00\u2032nst\u1d00 l\u1d00 q\u0101\u2032\u029f\ua71dxas. \u1e36\u2032xakuns h\u1d00\u2032nhao l\u2019 kig\u0323ai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nG\u0323\u1d00\u2032n\u029f\u0323a-i dj\u00ee\u2032nxa n\u1d00\u00f1 x\u0101\u2032-id\u1d00g\u0323a q\u0101\u2032g\u0323o\u00f1\u1d00si. G\u012b\u2032n\u1d00 k\ua71d\u016b\u2032g\u00ee\u00f1\u1d00si \u016b k\ua71dug\u0323\u0101\u2032wasi\ngi\u00ean \u016b h\u012b\u2032g\u0323ag\u00ee\u0142da\u2032si. Gi\u00ean k\u012bgay\u0101\u2032\u00f1wa-i g\u0323\u1d00\u2032n\u029f\u0323a-i \u012bnax\u0323ui\u2032 \u016b\nq\ua71d\u0101\u2032dat\ua71dadjasi. \u029f\u0142giag\u0323a-g\u0323ea\u2032lasi. X\u0323\u012b\u029f\u2032x\u0323ug\u0323\u0101\u2032d\u1d00si. \u012anax\u0323u\u0101\u2032g\u0323ea\u2032l\u00adga-i \u029f\u0323\u016b\n\u0142k\ua71di\u0101\u2032na-g\u0323ea\u2032lasi. G\u0101\u2032-ik\ua71dug\u00ee\u00f1d\u0101\u2032ld\u1d00\u0142si. Gi\u00ean n\u1d00\u00f1 \u0113\u2032\u0142i\u00f1\u1d00s gui\u2032g\u0323a\u00f1\n\u00eesdai\u2032yasi. Tc\u012b\u2032na x\u0323\u0101\u0142 st\u00ee\u00f1 g\u0323e\u2032ist\u1d00 l\u1d00 \u00eesda\u2032si l\u1d00 qe\u2032i\u00f1asi. Gi\u00ean\n\u0101\u2032xada-i gu q\u1d00l st\u00ee\u00f1 g\u012bx\u0101\u2032\u00f1\u1d00s gu l\u1d00 qag\u0323ad\u0101\u2032si gi\u00ean tc\u012b\u2032na-i st\u00ee\u00f1 \u016b\nx\u0101\u2032x\u0323idasi gi\u00ean d\u012b\u2032tgi w\u1d00 d\u1d00\u2032\u00f1at qa\u2032\u00ee\u0142si.\n\nGi\u00ea\u2032nhao \u0101xada\u2032-i g\u0323a l\u1d00 q\u0101\u2032g\u0323asi. X\u1d00\u2032\u00f1ada l\u1d00 k\ua71doa\u2032\u00eendasi. \u029fa\u2032\u0142\u00ee\u00f1g\u012b\ndj\u012b\u2032guagasi gi\u00ean \u201cgat\ua71dag\u0323a\u2032-i \u012bn\u1d00\u2032\u00f1g\u012b g\u0323ast\u00ee\u2032\u00f1\u201d h\u1d00n l\u1d00 k\u012bg\u0323ada\u2032si. Gi\u00ean\nst\u1d00 l\u1d00 q\u0101\u2032-idesi. \u201cGat\ua71daga\u2032-i \u012bn\u1d00\u2032\u00f1g\u012b g\u0323ast\u00ee\u2032\u00f1,\u201d h\u1d00n l\u2019 s\u016b\u2032us. Gi\u00ean l\u2019\n\u029f\u0323\u2032t\ua71d\u1d00\u0142dag\u1d00\u00f1\u1d00s gi\u00ean \u00ee\u2032s\u00ee\u00f1 gui l\u1d00 st\u012b\u2032\u0142si. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 l\u1d00 k\ua71doa-\u00ee\u2032ndag\u012bsi\ngi\u00ean \u00ee\u2032s\u00ee\u00f1 st\u1d00 l\u1d00 q\u0101\u2032-idesi. \u201cGat\ua71dag\u0323a\u2032i-\u012bn\u1d00\u2032\u00f1g\u012b g\u0323ast\u00ee\u2032\u00f1\u201d h\u1d00n l\u2019 s\u016b\u2032us.\nGi\u00ean l\u2019 \u029f\u0323\u2032t\ua71d\u1d00\u0142da\u2032s gi\u00ean \u00ee\u2032s\u00ee\u00f1 gui l\u1d00 st\u012b\u2032\u0142g\u1d00\u00f1\u1d00si. \u00ce\u2032s\u00ee\u00f1\u00ea\u2032s\u00ee\u00f1 l\u1d00\nk\ua71doa\u00ee\u2032nda\u2032si gi\u00ean l\u2019 q\u0101\u2032-ides. L\u2019 \u029f\u0323\u2032t\ua71d\u1d00\u0142das. Gi\u00ea\u2032nhao g\u012b l\u2019\nq\ua71d\u0101\u2032-isg\u012bd\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Ga-i g\u0323aga\u2032nhao \u029fga\u2032-i gi g\u012b\u2032n\u1d00 q\ua71da\u2032-idesi w\u1d00\ngut q\u0101\u2032g\u1d00si gi\u00ean w\u1d00 gu \u029f\u0323\u2032t\ua71d\u1d00\u0142dag\u012b\u2032g\u1d00\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ea\u2032nhao l\u1d00 sqatg\u0323\u0101\u2032g\u0323atc\ua71duusi gi\u00ean Daiy\u016b\u2032-a\u0142-l\u0101\u2032nas \u0101\u2032xada-i\ndag\u0323a\u00adg\u0323ea\u2032la\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ea\u2032nhao ga\u2032-ist\u1d00 Sq\u0113\u2032na lnag\u0101\u2032-i g\u0323a \u029f\ua71d tc\ua71d\u012bsdi\u0101\u2032la\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao\nsq\ua71d\u0101\u2032sta gu \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323asi. \u0100\u2032xada-i g\u0323\u1d00\u2032nhao \u029f\ua71d wa\u2032ga\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean \u029f\u1d00l\nq\ua71d\u1d00l \u00ea\u2032s\u00ee\u00f1 \u029f\ua71d \u00ee\u2032sdas. \u029f\ua71d \u00ee\u2032sdag\u012b\u2032ga-i \u029f\u0323\u016b \u0101\u2032xada-i \u00ee\u2032s\u00ee\u00f1\nDaiy\u016b\u2032-a\u0142-djina\u2032s xai\u2032g\u0323ox\u0323ida\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ea\u2032nhao Sq\u0113\u2032na lnag\u0101\u2032-i q\ua71d\u014d\u2032\u0142g\u0323a Gw\u012b\u2032gw\u1d00n-s\u029f\ua71d\u00ee\u00f1 gu n\u1d00\u00f1 g\u0323\u1d00n\u029f\u0323\u0101\u2032g\u1d00s\ng\u0323e\u2032ihao t\ua71dag\u0323on\u0101\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. N\u1d00\u00f1 Daiy\u016b\u2032-a\u0142-lnaga\u2032 g\u0323\u1d00\u2032n\u029f\u0323a-i dag\u0323\u0101\u2032si,\ngi\u2032tg\u0323\u1d00\u00f1 \u029f\ua71da l\u1d00 l\u1d00 dag\u0323adai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. T\ua71d\u0101\u2032g\u0323ahao l\u2019 dj\u0101\u2032sg\u0323al\u1d00\u00f1\ng\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323ei g\u012b\u2032n\u1d00 sq\u0113\u2032l\u1d00 \u00ee\u2032sdax\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ea\u2032nhao g\u0323\u1d00\u2032n\u029f\u0323a-i\nsg\u0323\u0101\u2032nag\u0323wa-i q\ua71dal\u1d00\u2032\u00f1 g\u0323ei qatc\ua71da\u2032s gi\u00ean t\u0101n-dadj\u00ee\u2032nda\u00adg\u0323e\u2032i\u0142s. Gi\u00ean l\u2019\n\u0142g\u0323\u0101\u2032na sq\ua71dast\u1d00\u2032ns\u00ee\u00f1\u1d00s. Gi\u00ean g\u0323\u1d00\u2032n\u029f\u0323a-i q\u0101\u2032\u0142i gut l\u1d00 \u029f\u0323\u2032dax\u0323\u00eetsg\u0323ai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ea\u2032nhao q\ua71d\u0101\u2032tgu x\u1d00n l\u2019 \u0142g\u0323\u0101\u2032ga q\ua71dai\u00adg\u0323\u0101\u2032wag\u0323\u1d00ni gi\u00ean g\u0323\u1d00\u2032n\u029f\u0323a-i\nga\u2032og\u016bg\u0323\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. G\u0323\u1d00\u2032n\u029f\u0323a-i sg\u0323\u0101\u2032nag\u0323wa-i hao Sg\u0323\u0101\u2032na-sa\u2032n\u029f\u0323ina-st\u1d00\u2032ns\u00eens\nh\u1d00n kig\u0323ai\u2032y\u0101g\u0323\u1d00ni.\n\nGi\u00ea\u2032nhao ga\u2032-ist\u1d00 Tc\ua71dig\u0323og\u012b\u2032ga g\u0323a \u00ea\u2032s\u00ee\u00f1 \u029f\ua71d tc\ua71d\u012b\u2032g\u0323ax\u0323una\u2032\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao\nq\ua71d\u00ea\u2032n\u029f\u0323g\u0323\u0101\u2032g\u0323ada\u2032-i \u029f\u0323\u016b sk\u1d00nt\u0101\u2032l gi \u029f\ua71d xa\u2032ox\u0323ida\u2032\u00f1 w\u1d00ns\u016b\u2032ga. Qa\u2032odihao\ng\u0323aatx\u1d00\u2032n n\u1d00\u00f1 \u029f\ua71d tia\u2032-\u00eentc\ua71dawas. L\u1d00 \u029f\ua71d kidj\u0101\u2032was. Lnag\u0101\u2032-i gu gu\u2032tg\u0323a ga\ngwi\u2032siwus \u029f\ua71d da\u2032ox\u0323ida\u2032si t\ua71d\u0101\u2032\u0142g\u0323a n\u1d00\u00f1 g\u0323\u0101\u2032xa sk\u1d00\u2032nd\u1d00la-i q\u0101\u2032-idj\u00eetwasi.\nSk\u1d00\u2032nd\u1d00la-i g\u0323e\u2032ist\u1d00 t\ua71d\u0101\u2032g\u0323ane g\u00ee\u2032n\u1d00 g\u0323a\u029f\ua71dxai\u2032yasi. G\u0323atgua\u2032ga\u00f1 w\u1d00ns\u016b\u2032ga.\nN\u1d00\u00f1 g\u0323ax\u0101\u2032s sg\u0323\u0101\u2032-i\u0142as \u012b\u2032naat \u201cAd\u0101\u2032adaga-i g\u0323a-ix\u0323i\u2032d\u1d00\u00f1\u201d h\u1d00\u2032nhao l\u2019 s\u0101\u2032wa\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d xa\u2032odi qa\u2032odi gaatx\u1d00\u2032n \u029f\ua71d xaoy\u00e4\u2032n\u1d00s gu g\u012b\u2032n\u1d00 g\u0323ei \u029f\ua71d\nd\u1d00ndadja\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean \u029f\ua71d d\u1d00\u2032\u00f1\u00ees\u029f\u0142asi. G\u1d00m g\u012b\u2032n\u1d00 \u012bdj\u1d00ga\u2032-i g\u0323\u1d00n \u029f\ua71d\nu\u2032ns\u1d00tg\u0323\u1d00\u00f1\u1d00s. \u029f\ua71d \u012bsg\u0323oa\u2032g\u00eeda\u2032\u00f1as gi\u00ean sk\u1d00\u2032nd\u1d00la-i \u029f\ua71d u\u2032nx\u1d00t\u00adg\u00ee\u0142si. Gi\u00ean\ng\u012b\u2032n\u1d00 \u029f\ua71d d\u1d00\u2032\u00f1sq\ua71da\u029f\u00ee\u2032ndjiw\u1d00s gu\u2032tgi \u029f\ua71d q\u00ea\u2032\u00f1sq\ua71dag\u0323\u0101\u2032g\u1d00\u00f1a. Gi\u00ea\u2032nhao g\u0323\u1d00\u2032nst\u1d00\nn\u1d00\u00f1 qa\u029f\ua71dxai\u2032yas qea\u2032\u00f1asi. H\u1d00n l\u2019 s\u012b\u2032wus \u201cA-a-a aidja\u2032si k\ua71duda\u2032-i gua\n\u012bdj\u0101\u2032\u201d h\u1d00n s\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nSq\u0113\u2032na lnag\u0101\u2032-i g\u0323a \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d tc\ua71dig\u0323ax\u0323\u016b\u2032n\u1d00\u00f1\u1d00s. Gu \u029f\ua71d nax\u0101\u2032\u00f1 qa\u2032odihao gu\nn\u1d00\u00f1 Daiy\u016b\u2032-a\u0142-dj\u012b\u2032naga gu da\u0142gid\u0101\u2032la\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 qe\u2032ig\u1d00s gi\u00ean n\u1d00\u00f1\ndj\u0101\u2032da la qe\u2032ig\u1d00s. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 q\ua71d\u00ea\u2032n\u029f\u0323g\u0323ag\u0323ada\u2032-i \u029f\u0323\u016b \u029fga-i g\u0323e\u2032ist\u1d00 g\u012b\u2032n\u1d00\nsg\u0323\u0101\u2032nag\u0323wa \u029f\ua71d g\u0323\u1d00n \u029f\u0323\u2032stas gi\u00ean \u029f\ua71d g\u0323ag\u0323\u0101\u2032tc\ua71dig\u0323\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\nG\u0323a\u2032odan-sg\u0323\u0101\u2032nag\u0323wa-i hao \u012bdj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao la \u00ea\u2032s\u00ee\u00f1 Q\ua71d\u0101\u2032st\u1d00 g\u0323a \u00eesg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 \u029fuq\u0101\u2032g\u00ee\u00f1g\u0323og\u0323\u1d00\u2032ndix\u1d00n\nla g\u0323\u1d00n l\u1d00 \u029f\u0323st\u1d00g\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 \u0101\u2032x\u1d00nag\u0323ela\u2032-i \u029f\u0323\u016b\u2032hao l\u2019 g\u012b\u2032tg\u0323a\n\u029fx\u0323uq\u0101\u2032goa\u00f1g\u0323\u0101\u2032yag\u1d00s. L\u2019 x\u0113\u2032\u0142i\u1d00g\u0323ei la q\ua71d\u0101dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. \u029f\u0323\u016b l\u2019\ng\u0323agugia\u2032si gi\u00ean gu l\u1d00 \u00ee\u2032sg\u0323ug\u0323oasi. G\u0323ag\u1d00\u2032nhao \u201c\u029fua\u2032stadj\u00ee\u00adg\u00ee\u2032lga\u00f1a\u201d h\u1d00n\n\u029fga-i kig\u0323\u1d00\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ean \u029f\u0101\u2032l\u1d00\u00f1 d\u1d00\u2032\u00f1at x\u1d00n gu l\u1d00 sg\u0323\u0101\u2032-igadix\u0101\u2032\u00f1g\u0323oas. Qa\u2032odihao\ns\u00ee\u2032\u00f1ga\u029f\u0323and\u0101la\u2032-i \u029f\u0323\u016b l\u2019 q\ua71d\u0101\u2032s\u029fg\u0323oas. S\u00ee\u2032\u00f1g\u0323a\u029f\u0323an x\u0113\u2032txa l\u2019 gi\u016b\u2032g\u0323a n\u1d00\u00f1 g\u0323\u0101\u2032xa\nsg\u0323\u0101\u2032-i\u0142as. Gi\u00ea\u2032nhao \u029fgu sa\u2032oga-i g\u012b l\u1d00 q\u00ee\u00f1g\u0323\u0101\u2032was. S\u016b \u0142k\ua71d\u00ee\u2032nxa g\u0323ag\u0323odia\u2032\ng\u0323a kun g\u0101\u2032-i\u029f\u0323g\u00ee\u2032\u00f1 u\u2032ngut n\u1d00\u00f1 g\u0323\u0101\u2032xas \u029fx\u0323uq\u0101\u2032g\u0323u\u2032ndias. \u00ce\u2032s\u00ee\u00f1 sg\u0323\u0101\u2032-i\u0142dias.\nGi\u00ean g\u012b\u2032tg\u0323\u1d00\u00f1 l\u1d00 \u029f\u0323x\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. G\u012b\u2032n\u1d00 sg\u0323\u0101\u2032\u00adnag\u0323oa x\u0113\u0142\u012b\u2032\u1d00g\u0323ei g\u012btg\u0323\u1d00\u2032\u00f1 l\u1d00\nq\ua71datai\u2032yas a\u0142ha\u2032o l\u1d00 ga \u029fia\u2032\u02bcdaiya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao n\u1d00\u00f1 g\u0323ax\u0101\u2032g\u1d00s xa \u012bna\u2032g\u1d00ns ga\u00f1\u0101\u2032\u00f1 l\u2019 \u00ee\u2032s\u00ees. Gi\u00ean gaatx\u1d00\u2032n \u00ee\u2032s\u00ee\u00f1\nQ\ua71d\u0101\u2032st\u1d00 g\u0323a \u029f\ua71d tc\ua71dig\u0323ax\u0323un\u0101\u2032\u00f1\u1d00s. Gi\u00ean \u029f g\u0323\u0101\u2032xa dj\u0101\u2032da d\u1d00\u2032\u00f1at \u029fgoa\u2032t l\u2019\ng\u1d00\u2032ndalg\u0323\u0101wa\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 q\u0101\u2032giag\u1d00ns gut l\u1d00 k\ua71dudjud\u0101\u2032las. L\u1d00 \u029f\ua71d\nste\u2032idas. G\u1d00m l\u1d00 gud\u1d00\u2032\u00f1g\u0323\u1d00\u00f1asi. L\u2019 g\u1d00nd\u0101\u2032ldi qa\u2032odihao \u0142k\ua71d\u00ee\u2032nx\u1d00st\u1d00 g\u012b\u2032n\u1d00\nsg\u0323\u0101\u2032nag\u0323was \u029f\ua71da g\u0323a x\u0113\u0142\u0101\u2032\u00f1 g\u012b \u0142g\u0323\u1d00\u2032pd\u1d00ldaala\u00f1 w\u1d00ns\u016b\u2032ga. G\u1d00m st\u1d00 l\u1d00\nqag\u1d00\u2032\u00f1q\u0101\u2032g\u0323\u1d00\u00f1asi.\n\nGi\u00ea\u2032nhao la g\u0323\u1d00n l\u2019 \u0101x\u1d00n\u0101\u2032g\u0323ila\u2032-i \u029f\u0323\u016b l\u1d00 la g\u012bdjig\u012b\u2032\u0142das. N\u1d00\u00f1 dj\u0101\u2032das\ns\u029f\ua71dg\u0323u\u2032\u00f1 x\u0323i\u0101\u2032l\u0101g\u1d00s g\u0323axaga\u2032-i g\u0323ei q\u0113\u2032xaiya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ean la g\u0323ei l\u1d00\nd\u1d00\u2032\u00f1nan\u1d00\u00f1\u1d00s gi\u00ean l\u1d00 la x\u0101\u2032gudja\u00f1as. \u201cG\u0323\u014d\u2032tg\u016b\u0142 x\u0101\u2032-id\u1d00g\u0323a-i x\u1d00n d\u1d00\u00f1\nq\u00ee\u00f1\u012bg\u0323awa\u2032g\u1d00sga\u201d h\u1d00n l\u2019 s\u012b\u2032wus. L\u2019 q\u0101\u2032dji l\u0101\u2032g\u0323a l\u1d00 q\ua71dadai\u2032yag\u0323\u1d00n. La\u2032hao\n\u012a\u2032\u029f\ua71dg\u1d00s h\u1d00n \u029f\ua71d k\u012b\u2032g\u0323adag\u1d00\u2032\u00f1ga.\u201d Gi\u00ea\u2032nhao Daiy\u016b\u2032-a\u0142-l\u0101\u2032nas l\u1d00 la tia\u2032\u02bcgas\nat g\u016bd\u1d00\u00f1a\u2032-i l\u0101\u2032g\u1d00\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean Q\ua71d\u0101\u2032st\u1d00 gu \u029f\ua71d nax\u0101\u2032ndies. \u029f l\u2019 \u029f\u0323\u0101\u2032g\u0323ag\u1d00s g\u0323a\u2032g\u0323a\u00f1 l\u1d00 i\u2032s\u00ees g\u0323\u1d00n g\u1d00m \u029f\ua71d\nu\u2032ns\u1d00tg\u0323a\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 n\u0101\u2032\u00f1g\u1d00\u00f1 qa\u2032odihao tc\u012b\u2032na l\u1d00 \u029f\u0323\u2032s\u029ftc\ua71dai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032ga. Tc\ua71d\u016b u\u2032ngua l\u2019 n\u0101\u2032\u00f1g\u0323atc\ua71dus. K\ua71di\u00e4\u0142 la gi la q\u0113\u2032xag\u1d00\u00f1\u1d00s.\nQa\u2032odihao l\u2019 d\u0101\u2032g\u0323al\u1d00\u00f1 st\u0101\u2032ns\u00ee\u00f1xai\u2032yas n\u1d00\u00f1 da\u2032og\u0323anagas gi\u016bga\u2032was l\u0101\u2032g\u0323a\nl\u2019 t\u0101\u2032aga\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean l\u1d00 si\u2032\u0142g\u0323a tc\ua71did\u1d00\u2032n x\u0323\u0101\u0142 l\u1d00 ga\u00f1\u0101\u2032\u00f1 g\u0323e\u2032ida l\u1d00\nsila\u2032-i\u1d00g\u0323a l\u1d00 \u029f\u0323\u0142in\u0101\u2032ga\u00f1 w\u1d00ns\u016b\u2032ga.\n\nL\u2019 n\u0101\u2032\u00f1g\u0323atc\ua71diwa\u2032-i \u029f\u0323\u016b l\u2019 sila\u2032-i\u1d00g\u0323ei l\u1d00 q\u0113\u2032xas. \u201cT\u0101\u2032xetg\u0323a\u00f1 dina\u2032\u00f1,\u201d h\u1d00n\nl\u2019 s\u012b\u2032wus. Tc\u012b\u2032na-i si\u2032\u0142g\u0323a \u1d00\u2032\u00f1g\u0323a l\u2019 g\u016b\u2032d\u1d00\u00f1asi. L\u2019 sila\u2032-isi xag\u0323\u0101\u2032gases\nhao l\u1d00 \u0142i\u00f1g\u0323ai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGut l\u2019 nax\u0101\u2032\u00f1 qa\u2032odihao n\u1d00\u00f1 k\ua71dwai\u2032yagas k\ua71doda\u029f\u0323\u2032g\u0323o-u\u0142aiya\u00f1 w\u1d00ns\u016b\u2032ga.\nGi\u00ean dag\u0323ala\u2032-ig\u0323a la g\u016b\u2032st\u1d00 n\u1d00\u00f1 qag\u0101\u2032gas k\ua71d\u014dda\u029f\u0323\u2032g\u0323o-u\u0142as. Gi\u00ean\ndag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 k\ua71doda\u029f\u0323\u2032g\u0323o-u\u0142as. H\u1d00n \u0113dj\u00ee\u2032ndix\u1d00n dj\u012b\u2032guag\u0323a\nk\ua71d\u014d\u2032dax\u0101\u2032g\u0323o-u\u0142asi.\n\nGi\u00ean gaatx\u1d00\u2032n g\u0323\u0101lx\u0323u\u0101\u2032 n\u1d00\u00f1 da\u2032og\u0323anas ta\u2032-idig\u0323\u1d00\u2032ndix\u1d00n l\u2019 dj\u0101\u2032sg\u0323a l\u2019 t\ua71da\ngi q\ua71da\u2032o\u029f\ua71dxas. L\u2019 sq\u1d00nsg\u0323\u0101\u2032djudie\u2032s. L\u2019 dj\u0101\u2032sg\u0323a l\u2019 g\u0323\u014d\u2032da \u029f\u2032g\u016bd\u1d00\u00f1\u1d00s. L\u1d00\nq\u0101\u0142ai\u2032yasi. Gi\u00ean l\u2019 d\u0101\u2032\u0142u\u0142da\u2032s gi\u00ean l\u2019 g\u0323\u014d\u2032tg\u0323ei l\u2019 dj\u0101\u2032sg\u0323a g\u012b\u2032n\u1d00\ng\u012btc\ua71dai\u2032yas l\u2019 d\u1d00lq\ua71d\u1d00\u2032lgutsg\u0323\u0101\u2032\u0142as. Gi\u00ean l\u1d00 d\u1d00\u00f1sq\ua71dasdai\u2032yasi gi\u00ean l\u1d00\nsqu\u2032ngud\u1d00\u00f1asi. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 l\u1d00 la isda\u2032s. \u00ce\u2032s\u00ee\u00f1 l\u2019 da\u0142ulda\u2032s. Gi\u00ean\nl\u1d00 d\u1d00\u00f1sq\ua71dasdai\u2032yasi gi\u00ean l\u1d00 q\u00ee\u00f1sq\u0101\u2032g\u00ee\u00f1\u1d00si.\n\nGi\u00ea\u2032nhao g\u0323\u014d\u2032d\u1d00x\u0323uaga-i l\u1d00 d\u1d00\u00f1sq\ua71dasd\u1d00ga\u2032-i \u029f\u0323\u016b\u2032hao l\u2019 g\u0323atu\u0142a\u2032s gi\u00ean\ng\u0323\u1d00\u2032ltaxaga-i g\u012b l\u1d00 xada\u2032si gi\u00ean dj\u0101\u2032as\u00ee\u00f1 st\u1d00 l\u1d00 q\u0101\u2032g\u1d00\u00f1g\u0323ada\u2032g\u1d00s. Gi\u00ean l\u2019\ndj\u0101\u2032sg\u0323a l\u1d00 \u029f\u0323g\u0323a d\u0101\u2032awas. A\u2032n\u1d00\u00f1 q\ua71d\u0101\u2032-ig\u0323odies g\u0323ad\u014d\u2032xa d\u0101\u2032g\u0323\u1d00\u00f1 l\u1d00\nx\u0323\u00eetqag\u0323o\u00f1goa\u2032\u00f1as. L\u1d00 x\u0323\u00eetg\u00ee\u2032ndal qa\u2032odihao T\ua71d\u0113s-qoa\u2032naiya n\u0101\u2032g\u0323a g\u0323ei\ndj\u0101\u2032as\u00ee\u00f1 st\u1d00 l\u1d00 q\u0101\u2032g\u1d00ng\u0323atc\ua71dai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. G\u0323e\u2032ist\u1d00 \u00ea\u2032s\u00ee\u00f1 d\u0101\u2032g\u0323\u1d00\u00f1 l\u1d00\nxagada\u2032\u02bcgas.\n\nGi\u00ea\u2032nhao \u00ee\u2032s\u00ee\u00f1 l\u1d00 l\u1d00 x\u0323\u00eetg\u00ee\u2032ndal qa\u2032odihao Qa-it-gwa\u2032-ig\u0323a gu l\u1d00\nqa\u029f\ua71dxai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean q\u014d\u2032ya-iq\u0101\u2032g\u1d00n l\u1d00 tc\ua71di\u0142a\u2032si gi\u00ean s\u029f\u2032xodj\u00ee g\u0323ei\n\u00ee\u2032s\u00ee\u00f1 l\u1d00 tc\ua71di\u0142a\u2032si. H\u1d00n l\u2019 wag\u0323\u1d00\u2032ndix\u1d00n \u0142i\u00f1a\u2032x\u1d00n \u029fga-i g\u0323a k\ua71di-\u1d00\u2032ng\u0323adasi\ngi\u00ean \u0142g\u0323\u0113\u2032da-i wa g\u0323a l\u2019 dast\u0101\u2032sgidesi. K\ua71d\u012b\u2032wag\u0323ei\u0142si gut l\u1d00 qa\u0142a\u2032si.\nK\ua71diwa\u2032-i l\u1d00 d\u1d00\u2032\u00f1at ag\u1d00\u2032\u00f1 d\u1d00\u00f1g\u1d00mst\u1d00\u0142a\u2032si, gi\u00ean dag\u0323\u1d00\u2032\u00f1 gut l\u2019 xag\u016b\u0142ai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nGag\u016b\u2032t l\u1d00 qag\u0323\u1d00\u2032nga\u029fai\u2032yag\u0323\u1d00n hao T\ua71d\u0101\u2032xet-k\ua71di\u016b\u2032\u1d00g\u0323a h\u1d00n \u029f\ua71d k\u012b\u2032g\u0323adag\u1d00.\nTaxeda\u2032-i n\u1d00\u00f1 \u0142\u00ee\u2032\u00f1g\u0323aiya\u2032g\u0323\u1d00ni. Atha\u2032o k\ua71diwa\u2032-i \u029f\ua71d k\u012bg\u0323adag\u1d00\u2032\u00f1g\u1d00\u00f1.\n\u201c\u0141g\u00eetgia\u2032g\u0323\u1d00\u00f1 g\u0323a \u0142\u1d00 ga x\u0113\u2032gi\u0142\u016b\u2032da \u0141g\u00eetgia\u2032g\u0323\u1d00\u00f1 g\u0323a \u0142\u1d00 ga x\u0113\u2032g\u1d00\u00f1\u016b\u2032da.\u201d\n\nGi\u00ea\u2032nhao Q\ua71d\u0101\u2032st\u1d00 g\u0323a \u00ee\u2032s\u00ee\u00f1 l\u1d00 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean gu k\u012b\u2032g\u0323a \u029f\ua71d\u1d00 gi l\u1d00\ns\u016b\u2032udax\u0323idag\u0323\u1d00n, \u201cX\u0113\u2032g\u00eend\u0101\u2032l\u0142as,\u201d \u201cSg\u0323\u0101\u2032na-djat-\u029fg\u0323a\u2032ok\ua71doa\u2032n\u00adsg\u0323as,\u201d\n\u201cSg\u0323\u0101\u2032na-djat-lal\u0101\u2032g\u0323a-gut-ski\u00e4\u2032mskun-n\u0101\u2032was,\u201d \u201cNa\u2032g\u0323ei-ga\u2032\u00adi\u0142as,\u201d\n\u201cS\u00eens-g\u0323a-na-x\u0323ut\u0101\u2032-ix\u0323iwas.\u201d Gi\u00ea\u2032nhao \u201cSg\u0323\u0101\u2032na-djat-k\ua71dia\u2032g\u0323a-ga-x\u0113\u2032g\u1d00ns\u201d\nh\u1d00n da\u2032og\u0323an\u1d00\u00f1 l\u1d00 k\u012b\u2032g\u0323adas. \u201cSg\u0323\u0101\u2032na-djat-g\u0323a-ga-x\u0113\u2032g\u1d00ns\u201d h\u1d00n ag\u1d00\u2032\u00f1 l\u1d00\nk\u012b\u2032g\u0323adas.\n\nGi\u00ean G\u00eet\u00eeng\u012b\u2032djats sg\u0323o\u0101\u2032na q\ua71dad\u1d00\u2032\u00f1 l\u1d00 q\u0101\u2032\u0142das. Gi\u00ean l\u2019 daog\u0323\u1d00\u2032ng\u0323a \u00ee\u2032s\u00ee\u00f1\nl\u1d00 st\u1d00 q\u0101\u2032x\u0323iasg\u0323as. La\u2032hao Q\ua71d\u0101\u2032st\u1d00 q\ua71d\u0101\u2032tgu gu ga k\ua71do\u0101\u2032n\u029f\ua71dxag\u1d00\u00ad\u00f1\u1d00\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao g\u0323\u1d00\u2032n\u029f\u0323a-i q\u0101\u2032sg\u0323a ag\u1d00\u2032\u00f1 l\u1d00 \u029fg\u0323\u0101\u2032g\u0323ei\u0142daiya\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\nLa\u2032hao t\u0101\u2032xeda-i dag\u0323\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga. G\u1d00m \u029f\ua71d \u029f\u0101\u2032sk\u00eetg\u016b\u2032t\u00adg\u0323a\u00f1g\u1d00\u00f1g\u0101\u2032\u00f1ag\u00een n\u1d00\u00f1\n\u029f\ua71d tia\u2032\u02bcg\u0323ases. Gi\u00ea\u2032nhao taxeda\u2032-i q\ua71d\u0101\u2032si-l\u0101g\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nN\u1d00\u00f1 dj\u0101\u2032adas qa\u0142a\u2032s sila\u2032-ig\u0323a hao \u029f\ua71d \u0101\u2032xadax\u0323ida\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\nDaiy\u016b\u2032a\u0142-djina\u2032s \u0101\u2032xada-i xai\u2032wasi. Gi\u00ean l\u2019 \u0101\u2032xada qa\u2032odihao gaatx\u1d00\u2032n\nSg\u0323\u0101\u2032na-djat-g\u0323a-ga-x\u0113\u2032g\u1d00ns g\u0323\u0101\u2032lx\u0323ua \u029f\ua71d qea\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. Taol gia\u2032at\nx\u0113\u2032d\u1d00x\u0323ust\u1d00 l\u1d00 t\u0101\u2032d\u1d00s. U\u2032ngu sg\u0323\u0101\u2032ltc\ua71d\u00eet gia\u2032at l\u1d00 t\u0101\u2032d\u1d00s. L\u0101\u2032g\u0323a \u029f\ua71d\nqea\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. \u029f\ua71d \u0101\u2032xadadi qa\u2032odihao sg\u0323\u0101\u2032l\u1d00\u00f1a-i w\u1d00 gu l\u1d00\nsg\u0323ax\u0323id\u0101\u2032g\u0323\u1d00ni. \u201cA tcin\u0101\u2032 g\u0323aog\u0323\u0101\u2032 gut \u0142\u1d00. Kudj\u016b\u2032giag\u1d00\u00f1d\u0101l w\u1d00 gut \u0113\nk\u016b\u2032\u0142g\u1d00\u0142d\u0101\u2032lg\u00ee\u0142.\u201d\n\nTc\ua71dig\u0323og\u012b\u2032g\u0323a lnag\u0101\u2032-i d\u012b\u2032tgu tc\ua71d\u016b gia\u2032g\u1d00\u00f1asi\u2032hao \u029f\ua71ddjat h\u1d00n kig\u0323ai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032ga. L\u1d00 sag\u016b\u2032st\u1d00 n\u1d00\u00f1 dj\u0101\u2032da n\u0101\u2032g\u1d00s. G\u1d00m \u029fgu \u0101\u2032x\u1d00t \u0142\u0101\u2032\u00f1a-i l\u1d00\n\u0142gia\u2032l \u0142i\u00f1a\u2032-i ga\u2032og\u0323\u0101\u00f1a\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. L\u2019 q\ua71d\u1d00l l\u0101\u2032g\u0323a g\u0323\u0101\u2032awa \u029f\u2032djiwus.\nGi\u00ea\u2032nhao sg\u0323\u00eel g\u0101\u2032-ik\ua71dug\u0101was l\u1d00 q\u0113xa\u2032s gi\u00ean l\u1d00 \u029fstai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. L\u1d00 gi\nl\u1d00 \u1d00\u2032n\u0142\u1d00g\u0323adas. L\u2019 x\u0323\u00eal wa g\u0323ei sg\u0323\u0101\u2032djiwus. La g\u0323ei l\u1d00 \u1d00\u2032n\u0142as gi\u00ean \u029f\ua71d\n\u0101\u2032xadas g\u0323ei l\u1d00 x\u0113\u2032tgu l\u1d00 \u029f\u0323g\u00ee\u2032\u00f1goa\u00f1\u1d00s. W\u1d00 gu taxeda\u2032-i \u0101xada\u2032-i g\u0323e\u2032ist\u1d00\nl\u1d00 s\u029f\ua71dsta\u2032si gi\u00ean la qai\u2032\u00eesi gi\u00ean \u1d00\u2032\u00f1g\u0323a l\u1d00 q\ua71d\u0101\u2032dag\u1d00\u00f1asi.\n\n\u00ce\u2032s\u00ee\u00f1\u00ea\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 l\u1d00 \u012b\u2032dji\u00f1\u1d00si. Axada\u2032-i ga dag\u0323\u0101\u2032si t\u0101s xax\u0323ides\u012b\u2032 gi\u00ean\naxada\u2032-i at \u029f\ua71d xask\u00eetsg\u0323a\u2032si gi\u00ean \u201cKu\u2032nd\u1d00x\u0323\u016b\u00f1 w\u0101\u2032d\u1d00g\u0323a-i.\u201d Gi\u00ean gaatx\u1d00\u2032n\ng\u0323\u0101\u2032lx\u0323ua g\u0323ei l\u1d00 \u029f\u0323g\u00ee\u2032\u00f1g\u016b\u00f1a\u2032-i \u029f\u0323\u016b \u0142g\u0323a at la n\u1d00\u00f1 q\ua71datsg\u0323a\u2032s. L\u1d00 gi\nqa\u2032osg\u00eetsg\u0323a\u2032si. G\u1d00m l\u1d00 gu g\u0323a\u0142g\u0323\u0101\u2032g\u0323\u1d00\u00f1\u1d00s. S\u00ee\u00f1ga\u029f\u0323ana\u2032-i gu n\u1d00\u00f1 dj\u0101\u2032da\nt\ua71d\u0113\u2032st\u1d00 t\u0101\u2032xet k\ua71du\u2032ng\u0323odia gu \u029f\u0323\u2032g\u0323o-u\u0142asi.\n\nGa\u2032-ist\u1d00 lnag\u0101\u2032-i g\u0323\u0101\u2032g\u0323odi qa\u2032odihao n\u1d00\u00f1 k\ua71dwai\u2032g\u0323al\u1d00\u00f1 qoa\u2032nas wa\u2032\u029f\u0323ux\u1d00n\ndjatin\u0101\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean g\u0323\u0101\u2032lx\u0323ua \u029f\ua71d \u0101\u2032xadas. \u029f\ua71d g\u1d00\u2032n\u0142g\u0323al\u1d00\u00f1\u029f\ua71dxas gi\u00ean\ntaxeda\u2032-i \u029f\ua71d g\u016bsg\u00ee\u2032\u0142si. Dj\u0101\u2032g\u0323al\u1d00\u00f1 d\u1d00\u2032\u00f1at \u029f\ua71d t\u0101\u2032g\u1d00\u00f1esi. G\u012b l\u2019 sta\u0142a\u2032si\ngi\u00ea\u2032nhao la \u00ea\u2032s\u00ee\u00f1 djating\u0323a\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean l\u2019 djatia\u2032ngatc\ua71diwa\u2032-i \u029f\u0323\u016b \u029f\ua71da at l\u1d00 \u0101\u2032xadas gi\u00ean g\u0323\u0101\u2032lx\u0323ua l\u2019\nq\u0101\u2032\u029f\ua71dxas gi\u00ean t\u0101\u2032xet l\u1d00 g\u016bdji\u0101\u2032was. G\u0323al\u1d00\u2032ns\u029fia\u2032-i \u029f\u0323\u016b dj\u0101\u2032g\u0323al\u1d00\u00f1 l\u1d00\n\u029fsk\u00ee\u2032nxas. \u201cHal\u1d00\u2032 gat\u0101\u2032\u201d h\u1d00n l\u1d00 l\u1d00 s\u016b\u2032das. \u201cS\u029fg\u016bs hao g\u0323\u0101\u2032lx\u0323ua gat\u0101\u2032ga\u201d\ngi\u00ean \u029f\u0101\u2032l\u1d00\u00f1 l\u1d00 k\u00eelg\u0323e\u2032id\u1d00xas\u029fa\u2032s.\n\nGi\u00ean dag\u0323ala\u2032-ig\u0323a g\u0323\u0101\u2032lx\u0323ua \u00ee\u2032s\u00ee\u00f1 \u029f\ua71da at la axad\u0101\u2032gas. Gi\u00ean \u029f\ua71d\ng\u1d00n\u00add\u0101\u2032l\u029f\ua71dxaga-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d\u1d00 ga kitsg\u00ee\u2032\u0142s. G\u0323al\u1d00\u2032ns\u029fia\u2032-i \u029f\u0323\u016b \u029f\u0101\u2032l\u1d00\u00f1\nskwa-i l\u1d00 t\ua71d\u0101\u2032\u029f\u0323g\u1d00\u00f1\u1d00s gi\u00ean h\u1d00n dj\u0101\u2032g\u0323\u1d00\u00f1 l\u1d00 s\u016b\u2032udas \u201cS\u029fgus hao g\u0323\u0101\u2032lx\u0323ua\ngat\u0101\u2032ga.\u201d Gi\u00ean la \u00ea\u2032s\u00ee\u00f1 l\u1d00 k\u00eelg\u0323e\u2032idaxas\u029fas.\n\nGi\u00ean lnag\u0101\u2032-i g\u0323a na \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323asi. X\u0101\u2032\u00f1a \u029f\ua71d t\ua71dag\u0323onadai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019\ng\u0323ei\u0142g\u012bga\u2032-i \u029f\u0323\u016b T\ua71da\u2032g\u0323un-naas h\u1d00n l\u1d00 \u029f\ua71d k\u012b\u2032g\u0323adas. \u1e36\u016b\u2032hao d\u012b\u2032da l\u2019 \u012b\u2032djas\nsk\ua71di\u00e4\u2032x\u1d00n la g\u0323a g\u0101\u2032-i\u0142x\u0323ida\u2032\u00f1 w\u1d00ns\u016b\u2032ga. La at \u029f\u0323\u016b ga\u2032is\u029fia\u2032-i \u029f\u0323\u016b\nk\ua71d\u00ee\u0142g\u0323ax\u0323ida\u2032\u00f1 w\u1d00ns\u016b\u2032ga. L\u1d00 t\ua71da\u2032g\u0323a \u029f\ua71d\u1d00 gi g\u0101\u2032-i\u0142x\u0323\u00eetski\u0101\u2032\u00f1 \u029f\ua71d s\u016bg\u0101\u2032\u00f1a\u00f1\nw\u1d00ns\u016b\u2032ga.\n\nGi\u00ean gaatx\u1d00\u2032n \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d \u0101\u2032xada qa\u2032odi g\u0323\u0101\u2032lx\u0323ua \u029f\ua71d axad\u0101\u2032gatc\ua71da\u2032was. N\u1d00\u00f1\ndj\u0101\u2032g\u0323a skudj\u016b\u2032dies. T\ua71d\u1d00\u2032lgi n\u1d00\u00f1 \u0113\u2032\u0142i\u00f1a \u029fx\u0323i\u0101\u2032ndies. Gi\u00ea\u2032nhao l\u2019 s\u029f\ua71da-i\nl\u0101\u2032g\u0323a l\u1d00 q\ua71da-itk\ua71du\u029fai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 dj\u0101\u2032g\u0323a \u029f\ua71da g\u1d00\u2032\u00f1g\u00ee\u00f1a\u00f1 g\u0323\u0101\u2032tu\u0142as.\nL\u1d00 l\u1d00 \u029fdadj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean t\u0101\u2032not Ku\u2032ndji g\u0323a t\u0101-i gi n\u1d00\u00f1 \u0101\u2032xaday\u00e4\u2032na\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean g\u0323alx\u0323u\u0101\u2032\nl\u2019 gi\u2032tg\u0323a djad\u0101\u2032g\u0323a sqe\u2032ux\u0323ua l\u2019 q\ua71dadi\u029f\u0323\u2032ga\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean g\u012b\u2032tg\u0323\u1d00\u00f1\n\u029fsk\u012b\u2032n\u1d00\u00f1a-i gi l\u2019 \u0142g\u0323o\u0101\u2032gas gi\u00ean g\u0323\u0101la\u2032-ig\u0323a l\u1d00 ku\u2032ndjigi\u00e4\u2032la\u00f1 w\u1d00ns\u016b\u2032ga.\nLa \u00ea\u2032s\u00ee\u00f1 q\ua71dad\u012b\u2032g\u1d00s. Si\u00f1g\u0323a\u2032-i l\u2019 sk\u00ee\u2032nxaiyas gitg\u0323\u1d00\u2032\u00f1 gi l\u1d00 kiag\u0101\u2032\u00f1as.\nG\u1d00m l\u2019 gi\u2032tg\u0323a ga\u2032og\u0323\u1d00\u00f1\u1d00s. Gi\u00ean \u029fua\u2032-i st\u1d00 t\u0101n st\ua71da\u2032s\u1d00l k\u00eetg\u00ee\u2032\u0142si l\u1d00\nqe\u2032i\u00f1\u1d00si.\n\nGi\u00ea\u2032nhao lnag\u0101\u2032-i x\u0101\u2032-id\u1d00g\u0323a-i t\u0101ns x\u0101\u2032-id\u1d00g\u0323a-i g\u0323\u1d00n st\ua71d\u0113\u2032xag\u0323i\u0142x\u0323idai\u2032\u00adya\u00f1\nw\u1d00ns\u016b\u2032ga. X\u0101 \u029f\ua71d g\u00ee\u2032\u00f1-\u012bna\u2032\u02bcqoa\u2032n\u1d00s gi\u00ean sq\u0101\u2032ba qoa\u2032na \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323as.\nG\u1d00m \u029fgu k\ua71di\u016b k\u012b\u2032da g\u0323a \u029f\ua71da gia\u2032g\u1d00\u00f1a-i ga\u2032og\u0323\u1d00\u00f1esi. Ga\u00f1\u0101\u2032x\u1d00n \u029f\ua71d\n\u029f\ua71ddax\u0323\u00ee\u2032tsi.\n\nW\u1d00ga\u00f1\u0101\u2032\u00f1 \u029f\ua71d \u00ee\u2032sda qa\u2032\u207aodihao x\u0101\u2032ga-i \u00ee\u2032s\u00ee\u00f1 t\u0101\u2032na-i d\u014dx\u0323id\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\nGaatx\u1d00\u2032nhao na st\u1d00 x\u1d00n x\u0101\u2032ga-i ga da\u2032wasi. Gi\u00ea\u2032nhao \u029f\u0323g\u0323a ga d\u0101\u2032wasi.\nA\u2032x\u1d00nx\u1d00n tana\u2032-i g\u0323at\u0142a\u2032si. L\u2019 g\u012b\u2032tg\u0323al\u1d00\u00f1 st\u00ee\u00f1 l\u1d00gi x\u0101\u2032d\u1d00s\u00ees.\n\n\u0141g\u0323\u0113\u2032da-i \u029f\ua71d t\ua71daq\ua71d\u0101\u2032-i\u0142aiyasi. La g\u0323\u1d00n g\u012b \u029f\ua71d g\u0323\u0101\u2032\u0142g\u0323awa-i \u029f\u0323\u016b stag\u0323a\u2032\u00f1 l\u1d00\n\u029fg\u0323ad\u0101\u2032\u00f1asi gi\u00ean kun\u1d00\u2032\u00f1 t\ua71d\u1d00\u2032lgi la \u029f\u0142\u1d00ski\u00e4\u2032g\u1d00\u00f1\u1d00si. Gi\u00ea\u2032nhao x\u0101\u2032ga-i \u029f\ua71d\nku\u2032ntc\ua71dida\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1.\n\nGi\u00ea\u2032nhao q\u0101\u2032-ida-i g\u016b\u2032st\u1d00 la g\u0323\u1d00n \u029f\ua71d g\u0323agoy\u00ee\u2032\u00f1g\u0323oasi. Gi\u00ean l\u2019 \u00ee\u2032st\ua71da\u0142\u00adg\u0323oas\ngi\u00ean \u0142t\u0101\u2032x\u0323ul\u1d00\u00f1 gut t\u0101na\u2032-i t\ua71dan\u0101\u2032n\u1d00\u00f1asi. Gi\u00ea\u2032nhao l\u1d00 \u029f\ua71d\ng\u0323\u1d00lg\u1d00\u2032n\u00addax\u0323\u00eetg\u0323\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga, gi\u00ean na\u2032si l\u2019 gutl\u0101\u2032g\u0323oasi. G\u012b\u2032n\u1d00 k\ua71d\u0101\u2032na\nl\u1d00 \u029f\ua71d tadag\u0323og\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. G\u1d00m l\u2019 k\u00ee\u0142g\u016blg\u0323\u1d00\u2032\u00f1g\u0323oas. Gi\u00ea\u2032nhao t\u0101\u2032na-i\ng\u012b\u2032tg\u0323ei n\u0101\u00f1 qa\u2032odi x\u0101 l\u2019 q\ua71dok\ua71dotu\u2032\u0142gag\u0323a\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean l\u2019 a\u2032og\u0323a\n\u00ea\u2032s\u00ee\u00f1 l\u2019 s\u00ee\u2032\u0142g\u0323a g\u016bd\u1d00\u2032\u00f1g\u0323oas g\u00ee\u00f1k\ua71dotw\u0101\u2032la\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao t\u0101\u2032na-i \u029f\ua71d \u029f\ua71dda qa\u2032odihao sq\u0101\u2032ba \u1d00\u2032\u00f1g\u0323a n\u1d00\u00f1 q\u00ee\u2032\u00f1g\u0323agi\u00e4\u2032la\u00f1\nw\u1d00ns\u016b\u2032ga. G\u012b\u2032n\u1d00 x\u0101\u2032-id\u1d00g\u0323a la g\u0323a ga q\ua71dadag\u0323\u0101\u2032dies gi\u00ean t\ua71da\u2032g\u0323o l\u1d00\ng\u0323\u1d00lq\ua71d\u0101\u2032-ig\u00ee\u00f1\u1d00s. Gi\u00ea\u2032nhao l\u1d00 la q\ua71da-ig\u0323a\u029f\ua71dxai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao lnag\u0101\u2032-i st\u1d00 n\u1d00\u00f1 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1. Tc\u012b\u2032na-kun n\u0101\u2032g\u0323a g\u0323ei l\u1d00\nq\u0101\u2032tc\ua71das. Sg\u0323\u0101\u2032na-qeda\u2032s \u029f\ua71dd\u0101\u2032las gi\u00ean Tc\u012b\u2032na-kun n\u0101 g\u0323ei\nd\u0101\u2032lx\u0323un\u1d00\u00f1tc\ua71d\u012b\u2032g\u1d00\u00f1asi gi\u00ean gat\u0101\u2032ga-i l\u0101\u2032g\u0323a \u029f\ua71d t\u0101\u2032g\u1d00\u00f1\u1d00si. L\u2019 q\ua71daiya\u2032s\ng\u0323aga\u2032n la g\u0323\u1d00n \u029f\ua71d n\u0101\u2032\u00f1ag\u1d00s.\n\nGi\u00ea\u2032nhao l\u2019 n\u0101\u2032tg\u0323a \u0142\u0101\u2032ma q\u0113\u2032xas gi\u00ean l\u1d00 la \u029fsta\u2032s gi\u00ean l\u1d00 la\nq\ua71dag\u0323adai\u2032\u00adya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean gaatx\u1d00\u2032n sg\u0323\u0101\u2032na-qeda\u2032s \u029f\ua71ddala\u2032-i \u029f\u0323\u016b l\u1d00\nha\u0142goa\u2032das. L\u2019 q\u0101\u2032g\u0323a t\ua71d\u0101\u2032g\u0323a la g\u0323\u1d00n st\ua71dexag\u1d00\u2032nsi. T\ua71d\u1d00\u2032lgi l\u1d00\nxa\u0142goa\u2032dag\u1d00\u00f1asi. Qa\u2032odihao l\u1d00 gui ga \u029f\u2032s\u029fg\u00ee\u0142s. K\ua71diwa\u2032-i g\u0323a l\u1d00\nq\ua71dog\u0323\u0101\u2032wasi. S\u029fn\u1d00\u00f1 l\u1d00 gia\u2032\u02bc\u0142das gi\u00ean sg\u0323\u0101\u2032na-qeda\u2032s d\u0101\u2032lx\u0323un\u1d00\u00f1tc\ua71dia\u2032-i \u029f\u0323\u016b\nl\u1d00 k\u00eetq\ua71da\u2032iadi\u2032gas. Ki\u00e4g\u012b \u012bdjiga\u2032-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1 l\u1d00 isda\u2032si. L\u1d00\ng\u0323aga\u2032nhao sg\u0323\u0101\u2032na-qeda\u2032s l\u1d00 gi \u029f\ua71d \u0142g\u0323o\u0101\u2032g\u0323ada\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ea\u2032nhao gaatx\u1d00\u2032n S\u00ee\u2032\u00f1gidjig\u00eet n\u0101 g\u0323a l\u1d00 q\u0101\u2032-ida\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n l\u1d00\nla s\u016b\u2032das \u201cX\u0101\u2032-ides s\u00ee\u00f1 l\u0101 d\u012b at g\u012bn\u1d00\u2032\u00f1g\u0323ansga\u201d h\u1d00n l\u1d00 gi l\u1d00 s\u012b\u2032wus.\n\nWaigi\u00ea\u2032nhao Q\ua71d\u0101\u2032st\u1d00 q\u0101\u2032sg\u0323a djin\u0101\u2032 h\u1d00n k\u012b\u2032\u0142gul\u029fdj\u0101\u2032wa\u00f1 w\u1d00ns\u016b\u2032ga\n\u201cDal\u1d00\u2032\u00f1g\u0323a \u0142 g\u016bdag\u012bd\u1d00\u2032\u00f1g\u0323asga. Daiy\u016b\u2032-a\u0142-l\u0101\u2032nas ha-il\u016b\u2032 qa\u2032odi \u00ee\u2032s\u00ee\u00f1\nsk\ua71d\u016b\u2032lg\u0323ilg\u0323\u0101\u2032nses\u201d hao la s\u016bdai\u2032yag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao gu tc\ua71d\u016b \u029f\ua71d sk\u00eetg\u0323\u0101\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean la g\u0323ei \u029f\ua71d q\ua71d\u0101\u2032tnan\u1d00\u00f1as\ngi\u00ean l\u1d00 \u029f\ua71d g\u0323a-i\u0142gal\u1d00\u2032\u00f1\u029f\ua71dxas. Gi\u00ea\u2032nhao g\u012b\u2032g\u0323awa-i \u029f\ua71d \u029f\u2032g\u0323o\u0142g\u0323ai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032g\u1d00\u00f1. Gi\u00ean l\u2019 g\u0323e\u2032i\u0142g\u012bga-i \u029f\u0323\u016b G\u012bg\u0323a\u2032o-\u1d00\u2032ld\u1d00loas h\u1d00n l\u1d00 \u029f\ua71d\nkig\u0323adai\u2032ya\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao gitg\u0323\u1d00\u2032\u00f1 g\u012b\u2032g\u0323awa-i l\u1d00 dag\u0323adai\u2032ya\u00f1\nw\u1d00ns\u016b\u2032ga. L\u2019 dj\u0101\u2032g\u0323a G\u00eet\u00een\u0101\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 Na\u00ady\u016b\u2032\u1d00ns-x\u0101\u2032-id\u1d00g\u0323a-i ku\u2032n\u012b\nhao idj\u0101\u2032\u00f1 w\u1d00ns\u016b\u2032ga.\n\nGi\u00ean ga Xo-iga\u2032sga-i ga x\u0113\u2032g\u1d00\u00f1 \u1d00\u2032\u00f1g\u0323a d\u0101\u2032g\u0323a\u00f1 w\u1d00ns\u016b\u2032ga. A\u2032thao n\u1d00\u00f1\nxo-ig\u0101\u2032 k\ua71dotw\u0101\u2032lg\u1d00nqas\u0101\u2032gas gi\u00ean ga x\u0113g\u1d00\u2032\u00f1g\u1d00\u00f1 w\u1d00ns\u016b\u2032ga.\n\nHao \u029f g\u0323e\u2032id\u1d00\u00f1.\n\n\n\n\n\n\n\n\nSTORY OF THOSE-BORN-AT-SKEDANS\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nThere lay Flat-slope [107] town. At that time there was sickness in the\nplace. Da\u2032tc\ua71di-k\u00ee\u2032ls\u029fas\u2019s [108] daughter,\nWoman-whose-feet-make-a-thunderous-noise, owned a knife that shut up.\n[109] Then Woman-whose-feet-make-a-thunderous-noise died at\nTcixod\u1d00\u2032lx\u0323a. [110] They said that something carried her off on account\nof the knife. They then took the body of\nWoman-whose-feet-make-a-thunderous-noise to Flat-slope town. They also\nsaid that the knife belonged to Pestilence, [111] and they took it to\nthe middle of the inlet. They then put feathers on it and let it sink\neasily into the water. On account of the knife they owned the sea\nwater. [112]\n\nSome time after that T\ua71d\u0101\u2032giao began hunting with dogs. One time, while\nhe was going after his dogs, the bear turned upon him. Then the bear\npulled the skin of his head from him. They went out and got him. And\nthey brought him away. They laid his body away, and again they owned\nthe sea, the land, and all the inlets. [113]\n\nThen the Common-food-steamers [114] gave them a plate of copper for\ntheir inlet. He was W\u0101\u2032n\u1d00g\u0323\u1d00n\u2019s son. [115] He was the one [the bear]\nkilled at K\ua71dial. And a woman of the Town-of-Cumshewa people [116] also\ngave a plate of copper to Those-born-at-Skedans for her inlet.\n\nAfter that Sk\u00ee\u2032lt\ua71dak\u00ee\u00f1a\u00f1 [117] began to hunt with dogs. And his dogs\nbegan barking at something at \u0141g\u0323a-i. [118] While he was following them\nhis leg slipped into some [crevice]. His leg was scraped to the bone.\nHe died there. And again they claimed the sea water, the inlets, and\nthe land. The Common-food-steamers put out another copper plate for\nG\u0323a\u0142\u00ee\u2032ns, [119] and the Town-of-Cumshewa woman put out another copper\nplate for Qa\u2032na.[119] They claimed all the islands along with them.\nThere was no land lying vacant.\n\nSome time after that W\u0101\u2032n\u1d00g\u0323\u1d00n again came there (to Skedans) to live.\nAnd he had a daughter, Flowing-property, [120] when they settled at\nSkedans. After that Flowing-property went to Skedans bay for something.\nAnd a woman of the Witch people [121] went with her. A woman of the\nCommon-food-steamers[114] also went with her. While they were going\nalong they upset. Then Flowing-property, with the woman of the Witch\npeople, was drowned. Then the people wept, wept, wept. Presently they\nsent food to them through the fire, and in the same house laid claim to\nthe sea and the islands. [122] Those-born-at-Skedans owned them.\n\nAfter the death of W\u0101\u2032n\u1d00g\u0323\u1d00n another W\u0101\u2032n\u1d00g\u0323\u1d00n who came to live in his\nplace had G\u00eetko\u2032na [123] as his son. It was he who built [the house]\nGutkwa\u2032-ida. [124] G\u00eetko\u2032na married a woman of\nThose-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o-creek. [125]\n\nOne day he went out to hunt seal on Gwai\u2032ya. [126] When he went with\nhis spear for some hair seal that lay on the rocks, outside of the hair\nseal lay a small killer whale with two dorsal fins and white stripes.\nIt looked pretty. And he speared it.\n\nAnd, when the killer whale wriggled away from the spear, it went along\nthe surface of the sea blowing. It went under at Corner-of-mouth. [127]\nThey fled at once. When they came abreast of Gw\u012b\u2032g\u0323\u1d00l [128] all the\nbroad water was crowded with killer whales. They were jumping over the\ncanoes. He looked southward. The surface of the sea was covered. He\nlooked northward. It was the same. The mats [129] rolled toward him and\nstopped near by. The stringers[129] also stood up on end and fell close\nto them. Tc\ua71da\u2032g\u0323\u1d00nsq\ua71da\u2032gida-i[129] also fell near by.\n\nAfter they had fled for some time they landed at Gw\u012b\u2032g\u0323\u1d00l. They then\nturned over the canoe among the driftwood. At that time the killer\nwhales were jumping about upon their tails on the dry land. By and by\nthey (his comrades) said to G\u00eetko\u2032na: \u201cCome, let us try to do\nsomething.\u201d Big killer whales lay in the canoe cove. At that time they\ntook out tobacco for them. When they laid it down with calcined shells\nbehind it the g\u0323\u014d\u2032tgadug\u1d00m\u0142g\u0323al [130] took it into its mouth. The big\ncreature at once moved seaward. Immediately, all vanished into the\nocean.\n\nWhen they got home the shamans did not say anything good about him.\nThey said he had better not go anywhere on the ocean for four years. He\nhad struck the son of Corner-of-mouth. The shamans told his father and\nhimself that the supernatural beings were talking about him\u2014whether\nthey would let him fall from a steep place, or let him fell a tree upon\nhimself, or let him capsize. The shamans said that they would give him\nup at the end of four years. During all that time he did not go out to\nsea for anything. During all that time he did not go after anything at\nall.\n\nSkilan\u029f\u00ee\u2032nda spoke to him as follows: \u201cI see something strange near\nyou, and I will break something you love.\u201d [131] One day they made a\nbox for him. He kicked it. The box then burst. G\u00eetko\u2032na at once lay\ndown in bed [for sorrow].\n\nWhile he still lay there a white animal [132] swam into Skedans harbor.\nHe at once told his father not to allow anyone to go to it. So his\nfather directed. Then he set out after it with three canoe companions.\nThey pursued it. After he had shot at it in the inside of the harbor\nfor a while it led him out. At the same time a fog enveloped him. They\nthen beat drums for him and they threw skids one against another. After\ntwo foggy nights had passed it cleared in the morning. Then some went\ntoward Lake inlet. [133] Some also went to Rock-point. [134] They\npicked up his paddle. They again owned the sea. They again owned the\nland.\n\nAfter that his father died, and G\u0323oa\u2032\u0142dao took his place. [135] His son\nwas Lg\u0323ak\ua71dia\u2032o. At that time they went to Gwai\u2032ya to fish. He (the son)\nbegged some boys to accompany him thither. And they went out in a\ncrowd. Then, as soon as they had taken out hadja, [136] they plucked\noff their feathers and made fun of them.\n\nAfter they had been doing this for some time they went to\nI\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as [137] after \u029f\ua71dk\ua71dia\u2032o. [138] They then let down\nLg\u0323ak\ua71dia\u2032o into a crevice. After he had taken off \u029f\ua71dk\ua71dia\u2032o and given\nthem to the children for a while he tried to get out. The walls were\njammed in against his head. The tide was coming up to him.\n\nThey at once carried the news to his parents. His parents immediately\ntook hides, paints, and feathers and went thither. They then started a\nfire there and put these into it, and talked [through the fire] to\nI\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as. [139] They asked to have him let out. When all the\nproperty was destroyed the crevice became large and they pulled him out\nof it. They (supernatural beings) started to take him because he made\nfun of the hadja of I\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as.\n\nAfter that they again went for birds. Then again, as soon as they had\nplucked the hadja, they let them fly away. They made fun of them. While\nthey were going along the edge of a cliff Lg\u0323ak\ua71dia\u2032o fell down. And he\nfell from the cliff. When he was caught halfway down they told him not\nto move. But still he did move, and fell again. That time he was\nsmashed to pieces below.\n\nThen, when the children went home, his father told them not to enter\ntheir houses. At once the parents of the children gave him property.\nThey paid him many moose skins. They then set him (i.e., his body) up\nthere. They made four posts for his grave. [140] It is the one on [a\npost of] which there is a tree. After that boys stopped playing with\nboys of Those-born-at-Skedans, because they had paid for this injury.\n[141]\n\nBefore that a woman of Those-born-at-Skedans became a shaman. When she\nbegan to perform she told her father to tie a dancing skirt upon her.\nHer father did so. The supernatural power spoke to her. He promised her\nten whales.\n\nAfter she had fasted for a while she went out, and something made a\nnoise near by, such as a person makes between his lips. When she looked\ntoward the noise she saw some mussels. Those were the souls of whales.\nShe said they were going to be in Skedans creek. After ten nights had\npassed they went to look. Whales floated there. There was a row of\nthem. They found ten whales in the creek. Even at this day their\nvertebr\u00e6 are to be seen there.\n\nThey said something against a supernatural power which was walking on\nthe seaweed [on an island owned by Those-born-at-Skedans]. One day a\ncertain person entered Gutkw\u0101\u2032-ida and said: \u201cSome one is walking about\non Island-that-turns-about-with-the-tide.\u201d [142] She then went out and\ncalled toward it: \u201cWho is it on that island, A\u2032wiya k\u016bd\u0101\u2032l\u0142a.\u201d [143]\nThen, they launched a canoe quickly, and went over to look. There was\nnothing on it to be seen. And when they got back they wept much in\nGutkw\u0101\u2032-ida.[124] She had spoken against the supernatural being. She\ndied.\n\n\n\nThis was told by the best story-teller in Skidegate, himself a member\nof that family. It was that division to which the town chief of Kloo\nbelonged, and was reputed to be one of the most powerful Eagle families\non the islands. Part of the family lived at Skedans, and, as may be\ninferred from the story itself, the town chief of that place was\ngenerally father of the town chief of Kloo, who therefore lived at\nSkedans before assuming his position at Kloo itself.\n\n\n\n\n\n\n\n\nQ\ua71d\u014c\u2032NA-Q\u0112\u2032G\u0323AWA-I\n\n\n\u029f\ua71d\u2032x\u0323\u00ee\u00f1\u1d00s lnag\u0101\u2032-ihao g\u0323ag\u0323odai\u2032yag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao gu st\ua71deqa\u2032ga\u00adg\u0323\u1d00n.\nGa\u2032-i\u029f\u0323uhao Datc\ua71di-k\u00ee\u2032ls\u029fas gudj\u0101\u2032\u00f1g\u0323a, Djat-st\ua71dag\u0323a-ga-x\u0113\u2032g\u1d00ns,\nsqao-q\ua71d\u014d\u2032dax\u0323u\u00f1 dag\u0323ai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao Tcixod\u1d00\u2032lx\u0323a gu\nDjat-st\ua71dag\u0323a-ga-x\u0113\u2032g\u1d00ns k\ua71dotw\u0101\u2032lag\u0323\u1d00n. Gi\u00ea\u2032nhao sqa\u2032oq\ua71dodax\u0323u\u00f1a-i ga\u2032gi l\u1d00\ngi ga stal\u1d00\u2032ns\u029fa\u00f1 \u029f\ua71d s\u0101\u2032wag\u0323\u1d00n. Gi\u00ea\u2032nhao \u029f\ua71d\u2032x\u0323\u00ee\u00f1\u1d00s lnag\u0101\u2032-i g\u0323a\nDjat-st\ua71dag\u0323a-ga-x\u0113\u2032g\u1d00ns k\ua71d\u014d\u2032da \u029f\ua71d q\ua71da-is\u029fai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao\nsqa\u2032oq\ua71dodax\u0323u\u00f1a-i Ha-i\u0142\u012b\u2032las gia\u2032g\u0323a \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d s\u016bs gi\u00ean siga\u2032-i g\u0323a l\u1d00 \u029f\ua71d\nq\ua71d\u0101\u2032-is\u029fsg\u0323aiyag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u1d00 \u029f\ua71d \u0142t\u1d00ng\u0323oa\u2032das gi\u00ean l\u1d00 \u029f\ua71d\nhag\u1d00\u00f1g\u0323as\u029fgai\u2032yag\u0323\u1d00n. Sqa\u2032-oq\ua71dodax\u0323u\u00f1a-i t\ua71da\u2032gu g\u0323ayuwa\u2032-i g\u0323a \u029f\ua71d\nk\u00ee\u2032lskidag\u0323\u1d00ni.\n\nGa\u2032-ist\u1d00 ga\u2032g\u0323et qa\u2032odi T\ua71d\u0101\u2032giao xag\u012b\u2032g\u0323ax\u0323idag\u0323\u1d00n. Ga-i\u029f\u0323\u016b\u2032hao gaatx\u1d00\u2032n\nx\u0101\u2032ga-i \u029f\u0323g\u0323a \u1d00\u2032\u00f1g\u0323a la q\u0101\u2032giag\u1d00\u00f1g\u1d00ndix\u1d00n l\u1d00 gui t\u0101\u2032ng\u0323a-i\nq\ua71da\u2032-i\u0142g\u0323\u1d00\u0142daiyag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao t\u0101\u2032ng\u0323a-i l\u2019 q\u0101\u2032dji q\ua71d\u1d00l w\u1d00 st\u1d00\nd\u1d00\u00f1\u029f\ua71d\u029fai\u2032\u00adyag\u0323\u1d00ni. Gi\u00ea\u2032nhao g\u0323a l\u1d00 \u029f\ua71d tang\u0323ai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao st\u1d00 l\u1d00 \u029f\ua71d\n\u029fg\u0101\u2032\u00adwag\u0323\u1d00n. L\u1d00 \u029f\ua71d \u029f\ua71dnsgu\u0142g\u012bgas gi\u00ean hit\ua71d\u1d00g\u0323\u1d00\u2032n g\u0323\u0101\u2032yuwa-i g\u0323a \u029f\ua71d\nk\u00ee\u2032lskidag\u0323\u1d00ni \u029fga-i \u00ee\u2032s\u00ee\u00f1 g\u0323a\u2032oaga-i wa\u2032\u029f\u0323ux\u1d00n \u00ee\u2032s\u00ee\u00f1.\n\n\u1e36\u016b\u2032hao ga D\u0101\u2032g\u0323a\u00f1a-s\u00ea\u2032lga t\ua71da\u2032g\u0323o \u1d00\u2032\u00f1g\u0323a g\u0323a\u2032oag\u0323a-i sqa\u2032ogu \u1d00\u2032\u00f1g\u0323a t\ua71da\u2032g\u0323o\nq\ua71d\u0101\u2032-is\u029faiyag\u0323\u1d00ni. W\u0101\u2032n\u1d00g\u0323\u1d00n gi\u2032tg\u0323a hao \u012bdj\u0101\u2032g\u0323\u1d00n. K\ua71dia\u2032l gu\u2032hao l\u1d00 ga\nisdai\u2032yag\u0323\u1d00n. Gi\u00ean n\u1d00\u00f1 \u0141q\u00ea\u2032nu\u0142-dj\u012b\u2032naga \u00ee\u2032s\u00ee\u00f1 g\u0323a\u2032og\u0323as sqa\u2032ogu \u1d00\u2032\u00f1g\u0323a\nt\ua71da\u2032g\u0323o Q\ua71d\u014d\u2032na-q\u0113\u2032g\u0323awa-i gi q\ua71da-is\u029fai\u2032yag\u0323\u1d00n.\n\nGa\u2032-ist\u1d00hao \u00ee\u2032s\u00ee\u00f1 Sk\u00ee\u2032lt\ua71dak\u00ee\u00f1a\u00f1 xag\u012b\u2032\u1d00g\u0323ax\u0323idag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao \u0141g\u0323a-i gu\nl\u0101\u2032g\u0323a x\u0101\u2032ga-i gada\u2032osi. G\u0323\u014d\u2032\u029f\u0323\u1d00g\u0323a l\u1d00 qag\u1d00\u2032ndix\u1d00n l\u2019 y\u00e4\u0142\u00adtc\ua71dai\u2032yag\u0323\u1d00n. L\u2019\nk\ua71dial sk\u016b\u2032dji sg\u0323u\u2032nx\u1d00nhao l\u0101\u2032g\u0323a wa g\u0323ei sq\ua71dadj\u0101\u2032wa\u00adg\u0323\u1d00n. G\u0323ei l\u2019 k\ua71dot\u1d00\u0142s\u012b\u2032\ngi\u00ean \u00ee\u2032s\u00ee\u00f1 g\u0323\u0101\u2032yuwa-i g\u0323a\u2032og\u0323a-i wai\u2032gi\u00ean \u029fga-i \u00ee\u2032s\u00ee\u00f1 g\u0323a \u029f\ua71d k\u00ee\u2032lskidag\u0323\u1d00ni.\nGa D\u0101\u2032g\u0323a\u00f1a-s\u00ea\u2032lgas \u00ee\u2032s\u00ee\u00f1 t\ua71da\u2032g\u0323o k\u00eetq\ua71d\u0101\u2032i\u00addj\u00ee\u0142gwagag\u0323\u1d00n G\u0323a\u0142\u00ee\u2032ns sqa\u2032ogu\n\u1d00, gi\u00ean n\u1d00\u00f1 \u0141q\u00ea\u2032nu\u0142 dj\u012b\u2032naga \u00ee\u2032s\u00ee\u00f1 Q\u0101\u2032na sqa\u2032ogu t\ua71da\u2032g\u0323o\nkitq\ua71d\u0101\u2032-idj\u00ee\u0142gwagag\u0323\u1d00n. Gwai\u2032tc\ua71dida-i d\u1d00\u2032\u00f1at x\u1d00\u2032nhao ga \u029f\ua71d k\u00ee\u2032lskidag\u0323\u1d00n.\nG\u1d00m \u029fgu \u029fga\u2032-i g\u0323a ga \u0101\u2032g\u012bxanag\u0323a\u2032\u00f1\u00adag\u0323\u1d00n.\n\nGa\u2032-ist\u1d00 ga\u2032g\u0323et qa\u2032\u207aodi \u00ee\u2032s\u00ee\u00f1 W\u0101\u2032n\u1d00g\u0323\u1d00n tcia\u2032xa\u029f\ua71dxaiyag\u0323\u1d00n. \u1e36\u016b\u2032hao\nT\ua71daogwa\u2032g\u0323anat l\u1d00 qe\u2032igag\u0323\u1d00n Q\ua71d\u014d\u2032na \u029f\ua71d \u0142g\u0323\u0101\u2032s\u029fas \u029f\u0323\u016b \u1d00. Ga\u2032-ist\u1d00hao \u0141g\u0323a-i\ng\u0323a T\ua71daogw\u0101\u2032g\u0323anat g\u012b\u2032n\u1d00 t\u0101\u2032ng\u0323aiyag\u0323\u1d00n. \u1e36\u016b\u2032hao n\u1d00\u00f1 St\ua71da\u2032o-djid\u1d00ga la at\n\u012bdj\u0101\u2032g\u0323\u1d00n. Gi\u00ean n\u1d00\u00f1 D\u0101\u2032g\u0323a\u00f1a-s\u00ea\u2032lga \u00ee\u2032s\u00ee\u00f1 la at \u012bdj\u0101\u2032g\u0323\u1d00n. Qag\u00ee\u00f1g\u0323\u1d00\u2032ndix\u1d00n\nl\u2019 xas\u029fg\u0323\u0101\u2032wag\u0323\u1d00n. \u1e36\u016b\u2032hao T\ua71daogwa\u2032g\u0323anat n\u1d00\u00f1 St\ua71da\u2032o-djid\u1d00gas d\u1d00\u2032\u00f1at l\u2019\ntc\u0101\u2032\u029f\u0323g\u0323adag\u0323\u1d00n. Ga\u2032-i\u029f\u0323\u016b sg\u0323\u0101\u2032-igaga-i \u00ees, \u00ees, \u00ees. Qa\u2032odi l\u1d00 gi \u029f\ua71d \u016bga\u2032-i\nna\u2032-ig\u0323ahao \u00ee\u2032s\u00ee\u00f1 g\u0323\u0101\u2032yuwa-i at gwai\u2032tc\ua71dida-i ga \u029f\ua71d k\u00ee\u2032lskidag\u0323\u1d00ni. Q\ua71d\u014d\u2032na\nq\u0113\u2032g\u0323awa-i \u1d00\u2032\u00f1g\u0323a dag\u0323ag\u0323ea\u2032la\u00adg\u0323\u1d00ni.\n\nGa\u2032-ist\u1d00 W\u0101\u2032n\u1d00g\u0323\u1d00n. k\ua71dotula\u2032-i s\u00ee\u2032\u0142g\u0323a \u00ee\u2032s\u00ee\u00f1 W\u0101\u2032n\u1d00g\u0323\u1d00n h\u1d00n k\u012b\u2032g\u0323a\nnag\u0323ea\u2032lga-i \u029f\u0323\u016b G\u00eetko\u2032na l\u1d00 qe\u2032igag\u0323\u1d00n. La\u2032hao Gutkwai\u2032daxe\u0142daiya\u00adg\u0323\u1d00n.\nN\u1d00\u00f1 Q\ua71d\u0101\u2032d\u1d00sg\u0323o-q\u0113\u2032g\u0323ao dj\u012b\u2032daga G\u00eetko\u2032na \u012b\u2032nagag\u0323\u1d00n.\n\nGaatx\u1d00\u2032nhao Gwai\u2032ya g\u0323a x\u014dt gi l\u1d00 saiy\u0101\u2032nag\u0323\u1d00n. \u1e36\u016b\u2032hao x\u014d\u2032da-i t\u0101\u2032-is\u029fg\u0323a\nq\ua71da d\u1d00\u2032\u00f1at l\u1d00 q\u0101\u2032giag\u1d00\u00f1a-i \u029f\u0323\u016b x\u014d\u2032da-i q\ua71dadax\u0323\u016b\u2032st\u1d00 sg\u0323\u0101\u2032na \u0142g\u0323a\u2032na\nsq\ua71dast\u00ee\u2032\u00f1 q\ua71da\u2032l\u1d00\u00f1ag\u0323a k\ua71d\u1d00\u2032tdju \u029f\u0323\u0142\u00ee\u2032ndaiyag\u0323\u1d00n. L\u2019 h\u0101\u2032nagad\u1d00s. Gi\u00ea\u2032nhao\nq\ua71da\u2032ga-i at l\u1d00 l\u1d00 kid\u0101\u2032g\u0323\u1d00ni.\n\n\u1e36\u016b\u2032hao q\ua71da\u2032ga-i la g\u0323e\u2032ist\u1d00 \u0142k\u016b\u2032st\u1d00ga-i \u029f\u0323\u016b sg\u0323\u0101\u2032naga-i g\u0323\u0101\u2032yuwa-i q\ua71d\u0101\u2032\u0142gut\nl\u1d00 st\u1d00 kwask\u1d00\u2032\u00f1g\u00ee\u00f1a\u00f1dalag\u0323\u1d00ni. X\u0113\u2032\u0142ag\u0323ot gu\u2032hao l\u2019 gayu\u00adgai\u2032yag\u0323\u1d00n.\nGa\u00f1\u0101\u2032x\u1d00nhao st\u1d00 l\u1d00 ga-itg\u0323oqa-itg\u0323\u0101\u2032wag\u0323\u1d00ni. Gw\u012b\u2032g\u1d00l \u029f\u0323\u016b l\u2019 g\u0323ei\u0142g\u0323awa\u2032-i \u029f\u0323\u016b\n\u029f g\u0323\u0101\u2032yao q\ua71d\u0101\u2032gas sg\u0323\u0101\u2032na at sk\ua71dul\u029f\ua71dxai\u2032yag\u0323\u1d00n. \u029fua\u2032-i t\ua71d\u1d00\u2032lgi\nkwax\u0323a\u2032otc\ua71digaga\u00f1ag\u0323\u1d00ni. G\u0323\u1d00\u2032\u00f1xet gui l\u2019 q\u0113\u2032xaiyas. G\u0323\u0101\u2032yuwa-i\nq\ua71d\u1d00l-sk\ua71d\u016b\u2032daga. Q\ua71da gui \u00ee\u2032s\u00ee\u00f1 l\u2019 q\u0113\u2032xaiyas. Ga-i \u00ee\u2032s\u00ee\u00f1 w\u1d00ga\u00f1\u0101\u2032x\u1d00n g\u0323\u0113t.\nLgudja\u2032-i la g\u0323a sk\ua71dax\u0323un\u1d00\u2032\u00f1dalasi gi\u00ean l\u2019 x\u1d00\u2032\u00f1g\u0323ast\u1d00 x\u1d00n \u029fan idj\u0101\u2032\u00f1ag\u0323\u1d00ni.\nSq\ua71dag\u0323awa\u2032-i \u00ee\u2032s\u00ee\u00f1 l\u2019 gia\u2032xa\u029f\ua71dxasi gi\u00ean l\u2019 x\u1d00\u2032\u00f1g\u0323ast\u1d00x\u1d00n q\ua71dag\u0101\u2032\u00f1ag\u0323\u1d00ni.\nTc\ua71da\u2032g\u0323\u1d00nsq\ua71da\u2032gida-i \u00ee\u2032s\u00ee\u00f1 q\ua71da\u029f\ua71dxag\u0101\u2032\u00f1\u00adag\u0323\u1d00ni.\n\nGa\u2032-i\u029f\u0323uhao l\u2019 ga-itg\u0323og\u00ee\u2032\u00f1g\u0323o qa\u2032odi Gw\u012b\u2032g\u0323\u1d00l gu l\u1d00 ga-itg\u0323og\u0323\u0101\u2032sgida\u00adg\u0323\u1d00ni.\n\u1e36\u016b\u2032hao ga\u2032-ina-i s\u016b\u2032g\u0323a \u029fua\u2032-i l\u1d00 dag\u016b\u2032t\ua71d\u1d00\u0142dag\u0323awag\u0323\u1d00ni. Ga\u2032-i\u029f\u0323uhao\nsg\u0323\u0101\u2032naga-i k\ua71did\u1d00\u2032\u00f1 at \u029fga-i q\ua71da\u2032g\u0323aga-i gut ag\u1d00\u2032\u00f1 k\u00eetqadadj\u00ee\u2032\u00f1ga\u00f1ag\u0323\u1d00ni.\nQa\u2032odihao G\u00eetko\u2032na h\u1d00n \u029f\ua71d s\u016bdai\u2032yag\u0323\u1d00n \u201cHa\u2032l\u1d00 t\ua71dal\u1d00\u2032\u00f1 \u016b gud\u1d00\u2032ntc\ua71da\u00f1.\u201d\nG\u0323agaga\u2032-i g\u0323a\u2032hao sg\u0323\u0101\u2032na y\u016b\u2032\u1d00nda \u029f\u0323g\u0323ox\u0101\u2032\u00f1gialag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao g\u016b\u2032la-i wa\ng\u0323a \u029f\ua71d gia\u2032lgasg\u0323aiyag\u0323\u1d00ni. W\u1d00 d\u012b\u2032tgu gwa\u2032ga-i d\u1d00\u2032\u00f1at \u029f\ua71d \u00ee\u2032sdag\u0323a-i \u029f\u0323\u016b\ng\u0323\u014d\u2032tgadug\u1d00m\u0142gala-i w\u1d00 xe\u0142\u012b\u2032\u00adg\u0323ei \u016b \u00eesdai\u2032yag\u0323\u1d00ni. Ga\u00f1\u0101\u2032x\u1d00nhao n\u1d00\u00f1 y\u016b\u2032\u1d00ns\n\u029f\u0323\u2032dax\u0323\u00eetsg\u0323aiyag\u0323\u1d00ni. Ga\u00f1\u0101\u2032x\u1d00nhao \u029f g\u012b\u2032na na\u2032od\u1d00gas gagugai\u2032yag\u0323\u1d00n.\n\n\u1e36\u016b\u2032hao l\u2019 \u00eesg\u0323oa\u2032s gi\u00ean \u029f\ua71d sg\u0323\u0101\u2032ga l\u2019 q\u00ee\u2032\u00f1gutg\u0323a\u00f1x\u0323idag\u0323\u1d00n. \u1e36\u016b t\u0101\u2032da\nst\u1d00\u2032ns\u00ee\u00f1 g\u0323\u1d00n l\u1d00 \u029f\ua71d g\u012b\u2032na t\u0101\u2032ng\u0323axa\u0142ga\u2032\u00f1ag\u0323\u1d00n. X\u0113\u2032\u0142\u1d00g\u0323ot g\u012b\u2032tg\u0323a hao l\u1d00\nki\u2032tadjag\u0323\u1d00n. Sg\u0323\u0101\u2032na-qeda\u2032s l\u2019 x\u1d00\u2032nsgu ga k\u00ee\u2032l\u0142as \u029f\ua71d sg\u0323\u0101\u2032ga l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a gi\nat la gi s\u016bdag\u0101\u2032\u00f1ag\u0323\u1d00n l\u1d00 \u029f\ua71d \u029f\u0323go\u0113\u2032xa\u0142\u00ee\u00f1 at gw\u012b\u2032g\u0323a\u00f1 l\u1d00 \u029f\ua71d xa\u2032-ixa\u0142i\u00f1 at\nl\u1d00 \u029f\ua71d x\u0101\u2032s\u029fxa\u0142a\u00f1. T\u0101\u2032da st\u1d00\u2032ns\u00ee\u00f1g\u0323ei\u0142 gi\u00ean l\u1d00 gi \u029f\ua71d qa-\u00ee\u2032ns\u029faasa\u00f1 \u029f\ua71d\nsg\u0323\u0101\u2032ga l\u1d00 gi s\u016b\u2032ga\u00f1ag\u0323\u1d00n. K\ua71di\u00e4\u2032\u0142hao g\u1d00m l\u2019 g\u012b\u2032na t\u0101\u2032ng\u0323ag\u0323a\u00f1ag\u0323\u1d00n.\nK\ua71di\u00e4\u2032\u0142hao g\u1d00m g\u012b\u2032na l\u1d00 da\u2032og\u0323a\u00f1ag\u0323\u1d00ni.\n\nSkilan\u029f\u00ee\u2032nda hao h\u1d00n l\u2019 k\u00ee\u2032\u00f1gug\u1d00\u00f1adaiyag\u0323\u1d00n: \u201cD\u1d00\u00f1 gwa\u2032di g\u012b\u2032na \u0142\nq\u00ea\u00f1ak\ua71di\u2032g\u0323a gi\u00ean g\u012b\u2032naga d\u1d00\u00f1 k\ua71d\u016b\u2032g\u0323a \u0142 q\u0101\u2032-itgus\u029fasga.\u201d Ga\u00f1ax\u1d00\u2032nhao la\ng\u0323\u1d00n g\u0323o\u2032da la \u029f\ua71d \u029fg\u0323o\u0142g\u0323ai\u2032yag\u0323\u1d00n. L\u0101\u2032g\u0323a l\u1d00 la st\ua71daqadai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao\ng\u0323oda\u2032-i g\u0323ei g\u0323at\u0142ai\u2032yag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00nhao G\u00eetko\u2032na ta-iq\u0101\u2032\u00adwag\u0323\u1d00n.\n\nHa\u2032ox\u1d00n l\u2019 ta-idig\u0323\u1d00\u2032ndix\u1d00n Q\ua71d\u014d\u2032na-g\u0323ag\u0323aga-i g\u0323ei g\u0323adag\u1d00\u2032ndjao\n\u029f\u0323g\u012b\u029f\ua71dxatc\ua71dai\u2032yag\u0323\u1d00n Ga\u00f1\u0101\u2032x\u1d00nhao g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 g\u1d00m la g\u0323a n\u1d00\u00f1 l\u1d00\n\u029fuq\u0101\u2032\u00adsg\u0323axa\u0142g\u0323a\u2032\u00f1ag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00nhao l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a s\u0101\u2032wag\u0323\u1d00n. Gi\u00ea\u2032nhao tc\ua71da\u2032a\u0142\n\u0142g\u0323unw\u0101\u2032lgu l\u1d00 \u029f\u0323g\u0323a l\u1d00 tc\ua71dix\u0323i\u0101\u2032\u00f1ag\u0323\u1d00n. L\u1d00 gi g\u0323ag\u0323aga\u2032-i g\u0323ei l\u1d00 tc\ua71d\u012b\u2032dju\nqa\u2032odi l\u1d00 ga g\u0323\u1d00\u2032lgast\u1d00gwa\u2019gag\u0323\u1d00n. Atgu\u029f\u0323\u016b\u2032 y\u00e4\u2032n\u1d00\u00f1a-i l\u1d00 gi\nqa\u2032ogus\u029faiyag\u0323\u1d00n. \u1e36\u016b\u2032hao Q\ua71d\u014d\u2032na gu gaodja\u2032o l\u1d00 gi \u029f\ua71d sqotx\u0113\u2032g\u1d00ns at\nt\ua71dak\ua71du\u2032nx\u0113t guta\u2032t \u029f\ua71d q\ua71d\u0101\u2032-itg\u0323ag\u0323ada\u00f1ga\u00f1ag\u0323\u1d00n. G\u0323\u0101l st\u00ee\u00f1 y\u00e4\u2032na\u00f1a\u00adg\u0323ea\u2032lga-i\n\u029f\u0323\u016b l\u2019 qadj\u012b\u2032s\u029fia-u\u0142aiyag\u0323\u1d00n. Gi\u00ea\u2032nhao S\u016b-q\u0101\u2032\u0142i gui ga qa\u2032-it. T\ua71d\u0113s-ku\u2032n\ngui \u00ee\u2032s\u00ee\u00f1 ga qa\u2032-it. Ga-i\u029f\u0323\u016b\u2032hao \u0101\u2032la-i l\u0101\u2032g\u0323a \u029f\ua71d q\u00ee\u2032nst\u1d00-\u00eendj\u0101\u2032\u00adwag\u0323\u1d00n.\nGa\u2032-i\u029f\u0323u \u00ee\u2032s\u00ee\u00f1 g\u0323ayuwa\u2032-i ga \u029f\ua71d k\u00ee\u2032lsk\u00eet. \u029fga-i ga \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d k\u00ee\u2032lsk\u00eet.\n\nGa\u2032-ist\u1d00 l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a k\ua71dotw\u0101\u2032lasi gi\u00ean l\u1d00 s\u00ee\u2032\u0142g\u0323a G\u0323oa\u2032\u0142dao nag\u0323ea\u2032lag\u0323\u1d00n.\nGa\u2032-i\u029f\u0323u Lg\u0323ak\ua71dia\u2032o l\u1d00 q\u0113\u2032gag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao Gwai\u2032y\u1d00 g\u0323a \u029f\ua71d\nxaona\u00ad\u00ee\u2032nsg\u0323aiyag\u0323\u1d00n. Ga\u2032-iguhao \u029f g\u0323\u0101\u2032xa l\u1d00 tc\ua71dag\u0323\u1d00\u2032n\u0142i\u00f1asi. Gi\u00ea\u2032nhao \u029f\ua71d\nq\ua71doa\u2032\u0142dax\u0323idag\u0323\u1d00ni. Ga\u2032-i\u029f\u0323\u016b hadjiga\u2032-i \u029f\ua71d \u029f\u0323\u2032\u012b\u029f\ua71dxa \u029f\u0101\u2032guda \u029f\ua71d gad\u0101\u2032si at\n\u029f\ua71d n\u1d00\u2032\u00f1x\u0323\u00eesg\u0323al\u1d00\u00f1g\u0101\u2032\u00f1ag\u0323\u1d00n.\n\n\u029f\ua71d \u00eesdadj\u0101\u2032gad\u1d00\u00f1 qa\u2032\u207aodi I\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as g\u0323a \u029f\ua71d\nq\ua71d\u014d\u2032sk\ua71dax\u0323una\u2032\u00f1\u00adgaiyag\u0323\u1d00n. Ga-i\u029f\u0323\u016b\u2032hao n\u1d00\u00f1 \u029f\ua71dadan\u0101\u2032 g\u0323ei Lg\u0323ak\ua71dia\u2032o \u029f\ua71d\nx\u0323idatc\ua71dai\u2032ya\u00adg\u0323\u1d00n. \u029f\ua71dk\ua71diwa\u2032-i l\u1d00 k\u00eetx\u0323un\u1d00\u2032nsi k\ua71di\u00e4\u0142 g\u0323axaga\u2032-i gi la\nisdag\u0323\u1d00\u2032ndi qa\u2032odi l\u2019 qax\u0323u\u0101\u2032lg\u0323a\u029f\ua71dxaiyas. L\u2019 q\u0101\u2032dji ga q\ua71doq\ua71d\u0101\u2032-isgidag\u0323\u1d00n.\nL\u1d00 g\u0323a g\u1d00-i\u0142dai\u2032yag\u0323\u1d00n.\n\nGa\u00f1axa\u2032nhao l\u2019 y\u0101\u2032g\u0323al\u1d00\u00f1 gi \u029f\ua71d k\u00ee\u2032ndaiyag\u0323\u1d00n. Ga\u00f1ax\u1d00\u2032nhao y\u0101\u2032g\u0323al\u1d00\u00f1\nq\ua71d\u0113tq\ua71d\u0101\u2032mal at xa\u2032-id\u1d00-ma\u2032sg\u0323a wai\u2032gi\u00ean \u0142t\u1d00\u2032ng\u0323o \u00eesda\u2032si gi\u00ean g\u0323a \u029f\ua71d\ng\u1d00n\u0142g\u0323al\u0101\u2032\u00f1ag\u0323\u1d00n. \u1e36\u016b\u2032hao gu \u029f\ua71d tc\ua71dan\u016b\u2032g\u0323adasi gi\u00ean wa g\u0323ei \u0101\u2032si \u029f\ua71d s\u00eesg\u0323\u0101\u2032si\n\u029f\u0101\u2032guda I\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as g\u0323a \u029f\ua71d k\u00ee\u0142gulg\u0101\u2032\u00f1ag\u0323\u1d00n. L\u1d00 \u029f\ua71d q\u0101\u2032x\u0323u\u0142xa\u0142s.\nG\u012b\u2032naga\u2032-ix\u1d00n ha\u2032-ilusg\u0323aga-i \u029f\u0323\u016b \u029f\ua71d\u0101\u2032dana-i y\u016b\u2032xa\u0142si gi\u00ean g\u0323e\u2032ist\u1d00 l\u1d00 \u029f\ua71d\nd\u1d00\u00f1\u029f\ua71dstai\u2032yag\u0323\u1d00ni. I\u2032\u029f\ua71dga-i-\u1d00\u2032ndjusg\u0323as hadjiga\u2032-i at la n\u1d00\u2032\u00f1x\u0323isg\u0323al\u1d00\u00f1\u1d00si\nt\ua71da\u2032g\u0323a l\u1d00 gi stal\u1d00\u2032\u00f1x\u0323idag\u0323\u1d00n.\n\nGa\u2032-ist\u1d00hao \u00ee\u2032s\u00ee\u00f1 \u029f\ua71d \u029f\ua71dx\u0323\u00eetgai\u2032yag\u0323\u1d00n. Ga-i\u029f\u0323\u016b\u2032 \u00ee\u2032s\u00ee\u00f1 hadjiga\u2032-i \u029f\ua71d\ngad\u0101\u2032si \u029f\u0101\u2032guda \u029f\ua71d \u00f1\u0101\u2032\u0142gal\u1d00\u00f1sg\u0323adag\u0101\u2032\u00f1ag\u0323\u1d00ni. Ga\u2032-i\u029f\u0323u ga \u029f\ua71d\ns\u012b\u2032k\ua71dia\u00adga\u00f1ag\u0323\u1d00ni. N\u1d00\u00f1 stala\u2032-i qo\u2032lgut \u029f\ua71d g\u1d00ndalg\u0323\u1d00\u2032ndix\u1d00n Lg\u0323ak\ua71dia\u2032o\n\u029f\u0323t\ua71d\u1d00\u0142\u00addai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao sta\u2032la-i g\u016b\u2032st\u1d00 l\u2019 \u029f\u0323g\u0323awai\u2032ag\u0323\u1d00n. Ta\u029f\u0323dj\u016b\u2032 l\u2019\n\u029f\u0323\u0142inaga\u2032-i \u029f\u0323\u016b g\u1d00m l\u1d00 \u029f\ua71d h\u00ee\u2032ld\u1d00\u00f1xa\u0142g\u1d00\u00f1\u1d00s. T\ua71d\u1d00\u2032lgi x\u1d00n l\u1d00 h\u00ee\u2032ld\u1d00\u00f1a-i \u029f\u0323\u016b\n\u00ee\u2032s\u00ee\u00f1 l\u2019 \u029f\u0323\u2032goe-lg\u0323ai\u2032yag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao x\u0113\u2032da la g\u0323ei g\u0323at\u0142ai\u2032yag\u0323\u1d00n.\n\nGa\u2032-i\u029f\u0323u g\u0323axaga\u2032-i g\u1d00ndax\u0323ida\u2032-i \u029f\u0323\u016b l\u2019 g\u0323\u014d\u2032\u00f1g\u0323a g\u1d00m\ng\u1d00\u2032ndal\u029f\ua71dxa\u00adx\u1d00\u0142g\u0323\u0101\u2032\u00f1ag\u0323\u1d00n. Ga\u00f1ax\u1d00\u2032nhao \u029f\u0323\u016b\u2032hao g\u0323axaga\u2032-i y\u0101\u2032g\u0323al\u1d00\u00f1 l\u2019\n\u029f\u2032sku\u029f\ua71dxa\u00adx\u0323idag\u0323\u1d00n. Tc\ua71d\u00ee\u2032sgu qoan \u029f\ua71d w\u0101\u2032\u0142aiyag\u0323\u1d00n. Ga\u2032-i\u029f\u0323uhao gu l\u2019 \u029f\ua71d\ntc\ua71d\u00ee\u2032s\u00ad\u0142nagag\u0323\u1d00n. L\u2019 x\u0101\u2032da l\u0101\u2032g\u0323a \u029f\ua71d \u0142g\u012b\u2032st\u1d00ns\u00ee\u00f1dai\u2032yag\u0323\u1d00n. Haox\u1d00\u2032nhao gu\nn\u1d00\u00f1 u\u2032ngu qa\u2032-it gia\u2032g\u1d00\u00f1 gu \u012b\u2032dj\u00ee\u00f1. Ga\u2032-ist\u1d00 hao \u029fan Q\ua71d\u014d\u2032na-q\u0113\u2032g\u0323awa-i\nat \u029f g\u0323\u0101\u2032xa n\u1d00\u00f1x\u0323id\u0101\u2032g\u0323\u1d00n \u029f\ua71d wa\u0142ai\u2032yag\u0323\u1d00n g\u0323aga\u2032n \u1d00.\n\nKu\u2032ng\u0323\u1d00st\u1d00hao n\u1d00\u00f1 Q\ua71d\u014d\u2032na-q\u0113\u2032g\u0323ao dj\u012b\u2032daga sg\u0323\u0101\u2032g\u0323adag\u0323\u1d00n. La\u2032hao\nsg\u0323\u0101\u2032g\u0323ax\u0323idies gi\u00ean x\u0101\u2032d\u1d00\u00f1 g\u00ee\u2032\u00f1g\u0323a\u00f1 g\u1d00ntc\ua71di\u0142g\u0323\u0101\u2032giga-i l\u1d00\nki\u016bdj\u00ee\u2032skitxalag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00nhao l\u2019 x\u0101\u2032tg\u0323a wag\u0101\u2032\u00f1ag\u0323\u1d00n. Sg\u0323\u0101\u2032na hao l\u1d00 gi\ns\u0101\u2032wag\u0323\u1d00n. Kun \u029fa\u2032a\u0142 g\u012b l\u1d00 k\u00ee\u2032\u00f1guga\u00f1ag\u0323\u1d00n.\n\nL\u2019 q\ua71da-isa\u2032ldi qa\u2032odi l\u2019 qax\u0323u\u0101\u2032lg\u0323aga-i \u029f\u0323\u016b la g\u0323ei g\u012b\u2032na\nk\ua71dut\u029f\u016b\u2032\u029fdaiyag\u0323\u1d00n. G\u012b l\u1d00 q\u0113xaga\u2032-i \u029f\u0323\u016b t\u0101\u2032xao l\u1d00 qea\u2032\u00f1ag\u0323\u1d00ni. A\u2032hao\nkuna\u2032-i g\u0323\u0101\u2032\u0142anda-i \u012bdj\u0101\u2032g\u0323\u1d00n. \u0141g\u0323a-i-g\u0323\u1d00\u2032n\u029f\u0323a-i qa\u0142\u012b\u2032\u1d00g\u0323ei \u00ee\u2032sgasa\u00f1 l\u1d00\ns\u0101\u2032wag\u0323\u1d00n. Ga\u00f1\u0101\u2032x\u1d00nhao g\u0323ala\u2032-i \u029fa\u2032a\u0142g\u0323ea\u2032lga-i \u029f\u0323\u016b \u029f\ua71d qe\u0101\u2032\u00f1gagasi. Wa g\u0323ei\nkuna\u2032-i g\u0323ei \u029f\u0323\u2032g\u012bla\u00f1dalag\u0323\u1d00ni. Ga-i\u029f\u0323gila\u00f1d\u0101\u2032lag\u0323\u1d00ni. Ku\u2032na-i \u029fa\u2032a\u0142\ng\u0323\u1d00\u2032n\u029f\u0323a-i qa\u0142\u012b\u2032g\u0323a \u029f\ua71d q\u00ee\u2032nstaiyag\u0323\u1d00ni. Haox\u1d00\u2032nhao wa g\u0323ei q\u0101\u2032maqamiga-i \u029f\ua71d\nq\u00ee\u00f1g\u1d00\u2032\u00f1g\u1d00\u00f1.\n\nSg\u0323\u0101\u2032na \u00ee\u2032s\u00ee\u00f1 l\u1d00 k\u00ee\u2032ld\u1d00sg\u0323awa\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1, sqe\u2032ua-g\u0323ea\u2032la\u00f1 w\u1d00ns\u016b\u2032ga.\nGaatx\u1d00\u2032n Gutkw\u0101\u2032-ida g\u0323ei h\u1d00n n\u1d00\u00f1 suqatc\ua71da\u2032s. \u201cDalq\ua71d\u0101\u2032-i\u0142g\u1d00\u0142g\u00ee\u00f1 gut n\u1d00\u00f1\nqag\u0323\u014d\u2032\u00f1ga, auwiy\u0101\u2032, auwiy\u0101\u2032,\u201d h\u1d00n l\u2019 s\u012b\u2032wus. Gi\u00ea\u2032nhao l\u2019 qax\u0323u\u0101\u2032las gi\u00ean\ng\u012b l\u1d00 k\u00ee\u2032\u00f1gusg\u0323asi, \u201cG\u012b\u2032sto \u029fgu \u00ees\u029fdj\u016b\u2032g\u1d00\u00f1 \u0101\u2032wiya k\u016bda\u2032l\u0142a.\u201d \u1e36\u016b\u2032hao \u029f\u016b\n\u00ee\u2032s\u00ee\u00f1 \u029f\ua71d q\ua71d\u0101\u2032dagias gi\u00ean \u029f\ua71d q\u00ee\u00f1y\u00e4\u2032nasi. G\u1d00m g\u012b\u2032na gut g\u0323a\u0142g\u0101\u2032g\u1d00\u00f1\u1d00s. Gi\u00ean\nw\u1d00 st\u1d00 \u00ee\u2032sg\u0323ogila-i \u029f\u0323\u016b Gutkw\u0101\u2032ida g\u0323a \u029f\ua71d sg\u0323a\u2032-i\u00adgay\u016b\u1d00n\u1d00s. Sg\u0323\u0101\u2032na hao l\u1d00\nk\u00ee\u2032ldadja\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 k\ua71dotw\u0101\u2032lag\u0323\u1d00n.\n\nHao \u029f ku\u2032ndju.\n\n\n\n\n\n\n\n\nA STORY TOLD TO ACCOMPANY BEAR SONGS\n\n[Told by Job Moody of the Witch people]\n\n\nA man began to set deadfalls. His son was always with him. Whenever he\nwent out to see them he found that in some way or another they had got\naway from the deadfalls. And he now became angry. He became angry with\nhimself because he could not get the black bears. Now he began fasting.\n\nAfter eight nights had passed he became weak. In the ninth night his\nson lay by him, and some time before daylight he pushed against his\nfather with his feet. Then his father did not move, and he looked at\nhis father. He was already dead. He saw foam piled up in front of his\nmouth.\n\nNow, although his father was dead, he went to see his father\u2019s\ndeadfalls. There was one in the first deadfall he looked into. Then he\npulled the bear out of the deadfall. He laid it face up to skin it.\nNow, when he took his knife the bear\u2019s body began to sing through him:\n\n\n Chief, [144] chief [that I am], be careful how you pull your\n grandfather around.\n Be careful how you pull around your grandfather as you sit beside\n him.\n I am too much of a boy for you (i.e., too old). Chief, chief [that\n I am].\n\n\nAfter he had skinned it he looked at one (a deadfall) farther inland.\nOne also lay in that. He pulled it out to skin it. Now he took his\nknife. [It then sang through him]:\n\n\n Chief, chief [that I am], I am already far away.\n At the cliff, coming from my passage through the mountains, [145] I\n hold up my head grandly.\n Chief, chief [that I am], I am already far away from it.\n From my blue mountain I am now far away.\n On the island I travel, led about proudly. From it I am far away.\n Chief, chief [that I am].\n\n\nHe started for one still farther inland. One was also in that. He\npulled it out. When he laid his hand on his knife to skin it, that one\nalso sang through him:\n\n\n Chief, chief [that I am], they say [that I have] green mountains.\n They say that I went into the creek I own which stretches its\n length afar. [146] Chief, chief [that I am].\n\n\nHis younger brother having disappeared, Marten traveled around this\nisland rapidly. [147] He then heard people singing [these songs]. And\nhe sent word back quickly. He said: \u201cThe human beings have already\nfinished singing.\u201d He immediately turned his marten-skin upside down\nand held his beating stick to dance for his younger brother. And they\nnow made the words of the songs we are singing. Then he acted as if he\nwere choked. They then said: \u201cGo and get the chief.\u201d And they held him\nup. Marten was Black-bear\u2019s elder brother.\n\nOne fall both had been gathering salmon, and he said to Black-bear:\n\u201cYounger brother, stand in the creek downstream. I will stand above in\nthe creek. I will float down to you the bodies of those I kill.\u201d\n\nThey did it at once, and his younger brother, Black-bear, went into the\ncreek below and stood there. Now, as soon as Marten got into the creek\nabove he floated one down, and his younger brother below threw it out.\n\nHe was at some distance from where they lived. After he had been gone\nfor some time he came in to his wife and children, and as he caressed\nhis children he said: \u201cFresh salmon, my daughter, fresh salmon.\u201d Now,\nshe went out to get them and saw nothing. Then she came in and said to\nher father: \u201cFather, I saw nothing there.\u201d And he said to his daughter:\n\u201cThey lie just outside, my daughter.\u201d Now, she again went out. Again\nshe could not find them. \u201cFather, only gills [with entrails attached]\nlie outside.\u201d \u201cThose are the things, my daughter.\u201d She then brought\nthem in and roasted them. And he went opposite to where they were being\ncooked and said: \u201c[Give me] the milt of a salmon.\u201d [148].\n\nHe (the hunter) then went up to one farther inland. When he came in\nsight of it one also lay in that. He pulled it out. Now, when he took\nhis knife they also sang through him:\n\n\n Chief, chief [that I am],\n When the sun rises I start traveling about.\n [Now] I am lying under the deadfall. Chief, chief [that I am].\n\n\nWhen he had gone farther back he came to still another in a deadfall.\nHe also pulled that out. When he took out his knife that also sang\nthrough him:\n\n\n Chief, chief [that I am], my power is all taken away,\n My power is all taken away.\n Chief, chief [that I am], my power is all taken away,\n My power is all taken away. Chief, chief [that I am].\n\n\nAfter he had sung this song through he went still farther up. One lay\nin that also. He pulled it out. When he began to skin it it began to\nsing as before:\n\n\n Chief, chief, whither did my great brother [149] wander proudly?\n My mind shakes as I go about. Chief, chief.\n\n\nWhen he went up from that place he came to where another was caught. He\npulled it out. This was the seventh. When he again took his knife it\nbegan singing as before:\n\n\n Chief, chief, tell me where he fell. [150] I do not know the place.\n Chief, chief, chief.\n\n\nThat day he took out ten black bears. But his father died of thirst.\n\n\nTen black bears were taken in the deadfalls, and each of these sang a\nsong through the mouth of the human being. My informant, however, knew\nonly seven of these.\n\n\n\n\n\n\n\n\nA STORY TOLD TO ACCOMPANY BEAR SONGS\n\n\nN\u1d00\u00f1 \u012b\u2032\u0142i\u00f1a hao sq\u0101\u2032badax\u0323idag\u0323\u1d00n. L\u2019 g\u012b\u2032tg\u0323a \u012b\u2032\u0142i\u00f1a l\u1d00 gi \u029f\u0323\u2032dadja\u00adg\u0323\u1d00n.\nUi\u00ea\u2032dhao l\u2019 daot\ua71dag\u0101\u2032\u00f1gas k\ua71di\u00e4\u0142 l\u0101\u2032g\u0323a sq\u0101\u2032baga-i l\u0101\u2032g\u0323a \u029fgux\u1d00\u2032n\u207aga\n\u00ee\u2032sdag\u1d00\u00f1as. Gi\u00ea\u2032nhao ui\u00ea\u2032dhao l\u2019 st\ua71dexag\u0323ia\u2032lag\u0323\u1d00n. Gi\u00ea\u2032nhao q\ua71den\u1d00\u2032\u00f1 hao\nl\u2019 st\ua71d\u0113\u2032xag\u0323ia\u2032lag\u0323\u1d00n tana\u2032-i g\u0323ad\u014d\u2032 l\u1d00 g\u0323etsgia\u2032si g\u0323aga\u2032n \u1d00. Ui\u00ea\u2032dhao\nag\u1d00\u2032\u00f1 la g\u0323e\u2032idax\u0323idag\u0323\u1d00n.\n\nL\u1d00 gi g\u0323\u0101\u2032la-i st\u0101\u2032ns\u00ee\u00f1xag\u0323ea\u2032lga-i \u029f\u0323\u016b l\u2019 qada\u2032og\u0323\u0101\u2032xag\u0323ia\u2032lag\u0323\u1d00n. G\u0323\u0101\u2032la-i\n\u029faa\u0142\u00ee\u2032\u00f1g\u012bsg\u0323oa\u2032ns\u00ee\u00f1gao g\u0323ala\u2032-i\u2032g\u0323a l\u2019 g\u012b\u2032tg\u0323a la at t\u0101\u2032-idaiyag\u0323\u1d00n, gi\u00ean\ns\u00ee\u2032\u00f1ga\u029f\u0323an st\u1d00 g\u0323adj\u012b\u2032i\u00f1ag\u0323ela-i \u029f\u0323\u016b g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 l\u1d00 \u029fg\u0323ad\u0101\u2032\u00f1ag\u0323\u1d00n. Gi\u00ean g\u1d00m l\u2019\ng\u0323\u014d\u2032\u00f1g\u0323a hi\u0142d\u1d00g\u0323\u1d00\u2032ns gi\u00ean x\u1d00\u2032\u00f1gust\u1d00 \u016b l\u1d00 qea\u2032\u00f1ag\u1d00n. L\u2019 g\u0323\u014d\u2032\u00f1g\u0323a \u029f\u029f\u0323\u016b\u2032x\u1d00n\nk\ua71dotw\u0101\u2032las. X\u0113\u0142\u1d00g\u0323e\u2032ist\u1d00 sqol q\ua71da\u2032-idju\u029f\ua71dxadies l\u1d00 qea\u2032\u00f1ag\u0323\u1d00n.\n\nUi\u00ea\u2032dhao g\u0323\u014d\u2032\u00f1g\u0323a\u00f1 k\ua71dotul\u0101\u2032gas sk\ua71di\u00e4\u2032x\u1d00n g\u0323\u014d\u2032\u00f1g\u0323a\u00f1g\u0323a sqabaga\u2032-i l\u1d00\nq\u00ee\u00f1gai\u2032yag\u0323\u1d00ni. Ui\u00ea\u2032dhao sq\u0101\u2032ba l\u1d00 q\u00ean\u029f\u0101\u2032ga\u00f1as g\u0323a x\u1d00n n\u1d00\u00f1 g\u0323a\nq\ua71d\u0101\u2032dag\u0323adai\u2032yag\u0323\u1d00n. Ui\u00ea\u2032dhao sq\u0101\u2032baga-i g\u0323e\u2032ist\u1d00 t\u0101\u2032na-i l\u1d00\nd\u1d00\u00f1\u029f\u0323stai\u2032yag\u0323ani. Ui\u00ea\u2032dhao l\u2019 \u029f\ua71dstaga\u2032-i g\u0323\u1d00n x\u1d00\u2032\u00f1agi l\u1d00 la dag\u0323ag\u0323\u0101\u2032wag\u0323\u1d00n.\nUi\u00ea\u2032dhao sqawa\u2032-i la g\u0323\u1d00n l\u1d00 qag\u012b\u2032ga-i \u029f\u0323\u016b t\u0101\u2032na-i k\ua71d\u014d\u2032da la g\u0323ei\nsg\u0323al\u1d00\u2032\u00f1\u029f\ua71dxax\u0323idaiyag\u0323\u1d00n.\n\n\n \ud834\udd06 \ud834\udd06 \u201cO\u2032ho h\u00e2 h\u00e2l\u012b\u2032x\u0323ia\u2032\u00e2 \ud834\udd07 g\u016b\u2032st\u1d00lasxa\u2032n \u0142a tc\u012b\u2032na\u00f1\n Chief (in bear language) be careful your grandfather\n\n d\u1d00\u00f1\u029f\u0323g\u0323\u014d\u2032skin\u1d00\u00f1.\n[you] pull around.\n\n \u201cG\u016b\u2032st\u1d00lasxa\u2032n \u0142a tc\u012b\u2032n\u1d00\u00f1\n Be careful your grandfather\n\n g\u0323ei\u029f\u0323g\u0323\u014d\u2032sgin\u1d00\u00f1,\n[you] pull him around sitting beside him.\n\n \u201cD\u1d00\u00f1 g\u0323a d\u012a g\u0323ax\u0101\u2032 g\u0323e\u2032ida, \ud834\udd07 \ud834\udd06 o h\u00e2l\u012b\u2032\u012bx\u0323i\u0113\u00e2 \ud834\udd07 \ud834\udd06 \u00e2 h\u00e2l\u012b\u2032x\u0323ias \ud834\udd07\n You for I am too much of a boy chief chief\n\n\n[\u00c2 h\u00e2l\u012b\u2032x\u0323ias was sometimes replaced by Suway\u0113\u2032.]\n\n\nUi\u00ea\u2032dhao l\u1d00 la \u029fstag\u012b\u2032ga-i \u029f\u0323\u016b did\u1d00x\u0323\u016b\u2032st\u1d00 lana\u2032 \u00ee\u2032s\u00ee\u00f1 l\u1d00\nqea\u2032\u00f1gag\u0323eala\u00adg\u0323\u1d00n. L\u1d00 g\u0323a \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 \u029f\u0323\u2032g\u0323odi la \u00ea\u2032s\u00ee\u00f1 \u029f\ua71dstaga\u2032-i g\u0323\u1d00n l\u1d00\nd\u1d00\u00f1\u029f\u0323stai\u2032yag\u0323\u1d00n. Ui\u00ea\u2032dhao sqawa\u2032-i la g\u0323\u1d00n l\u1d00 g\u0323ag\u012b\u2032gag\u0323\u1d00n.\n\n\n \ud834\udd06 \u201c\u00c2 h\u00e2l\u012b\u2032x\u0323ias s\u00e2\u2032h\u00e2haiy\u0113, \ud834\udd07 \ud834\udd06 h\u00e2 st\u1d00 d\u012b gai\u2032x\u00e2\u00e2g\u012bwa\u00f1 \ud834\udd07\n Chief from I am already far away\n\n \u029fdag\u0323a\u2032ox\u0113\u2032lag\u1d00\u00f1 st\u1d00 st\u1d00ls gu \u0142\n My passage through the mountains from cliff at I\n\n \u1d00\u2032ndjudala-i \ud834\udd06 \u00e2 h\u00e2l\u012b\u2032x\u0323ias \ud834\udd07\nhold up my head greatly chief\n\n A\u2032hao st\u1d00 d\u012b q\ua71daix\u0101\u2032g\u012awa\u00f1 \u029fdag\u0323a\u2032o g\u0323\u014d\u2032\u0142g\u0323a\u0142g\u0323\u1d00\u2032\u00f1 st\u1d00\n Now from I am far away my mountain blue from\n\n A\u2032hao st\u1d00 d\u012b q\ua71daixag\u012b\u2032wa\u00f1 gwa-is gut \u0142 \u1d00\u2032ndjudala-i \ud834\udd06 h\u00e2\n Now from I am far away island upon I travel about proudly\n\nst\u1d00 d\u012b q\ua71daix\u0101\u2032giwa\u00f1 \ud834\udd07 \ud834\udd06 h\u00e2l\u012b\u2032x\u0323ias. \ud834\udd07\nfrom I am far away chief.\n\n\nHao \u00ee\u2032s\u00ee\u00f1 d\u012b\u2032d\u1d00 n\u1d00\u00f1 \u012bdja\u2032s g\u0323a l\u1d00 q\u0101\u2032x\u0323iag\u00ee\u0142. La g\u0323a \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 ga\nq\ua71dadag\u0323\u0101\u2032di. La \u00ee\u2032s\u00ee\u00f1 wa g\u0323e\u2032ist\u1d00 l\u1d00 d\u1d00\u00f1\u029f\u0323\u2032st\u1d00\u029f\ua71dxa. La \u00ee\u2032s\u00ee\u00f1 \u029f\ua71dstaga\u2032-i\ng\u0323\u1d00n sqawa\u2032-i l\u1d00 qag\u012b\u2032ga-i \u029f\u0323\u016b la \u00ee\u2032s\u00ee\u00f1 la g\u0323ei sg\u0323al\u1d00\u2032n\u029f\ua71dxa.\n\n\n\ud834\udd06 Hal\u012bx\u0323i\u00e2\u2032\u00e2 h\u00e2 \u00e2 h\u00e2lix\u0323i\u0113\u2032 \ud834\udd07 \u029fdag\u0323a\u2032o-g\u0323\u1d00\u00f1 g\u0323o\u0142g\u0323a\u2032la\u00f1 su g\u0323\u1d00n\u029f\u0323g\u0323\u0101\u2032\u00f1\n Chief chief my mountain green they say my creek\n\nhao x\u0323i\u00ea\u2032n\u0142g\u0323\u1d00\u0142dalan s\u016b g\u0323a \u1d00\u2032\u00f1g\u0323a \u0142 \u029f\u0323\u2032gis\u029fi\n flowing along in a long stream they say in mine I went\n\nhalix\u0323i\u00e2\u2032\u00e2 h\u00e2lis\u016b\u2032y\u0113.\n chief.\n\n\n(L\u2019 daog\u0323\u1d00\u2032ng\u0323a gaosg\u0323oa\u2032n\u1d00\u00f1\u1d00s gi\u00ea\u2032nhao asi gwai\u2032ya-i g\u0323ada\u2032oxa\nK\ua71dux\u0323ugina\u2032g\u00eets g\u0323a\u2032-id\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ea\u2032nhao \u029fgu \u029fga-i g\u0323a x\u1d00n \u029f\ua71d\nx\u0101\u2032-id\u1d00g\u0323a ga s\u016b\u2032diesi l\u1d00 gud\u1d00\u2032\u00f1\u1d00si. Gi\u00ea\u2032nhao si\u0142gia\u2032n l\u2019 k\u00ee\u2032ndg\u0101\u00f1a\u00f1\nw\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus \u201cXa\u2032-i\u029f\u0323a x\u0101\u2032-id\u1d00g\u0323a-i \u029f\ua71da s\u012b\u2032gaiya-i\ng\u0323ei\u0142g\u012bdai\u2032yag\u1d00n.\u201d Ga\u00f1\u0101\u2032x\u1d00nhao k\ua71dux\u0323ua\u2032-i sa\u2032\u02bcgui \u1d00\u2032\u00f1g\u0323a l\u1d00\nk\ua71dig\u0323\u0101\u2032\u00adg\u0323ei\u0142dasi gi\u00ean t\ua71da\u2032sk\ua71dia-i l\u1d00 sq\ua71dag\u012b\u2032g\u1d00\u00f1 w\u1d00ns\u016b\u2032g\u1d00\u00f1 da\u2032og\u0323\u1d00n\u1d00\u00f1 gi\ns\u012b\u2032gia g\u0323\u1d00n \u1d00. Gi\u00ean ui\u00ead sg\u0323al\u1d00\u2032\u00f1 ga t\ua71dal\u1d00\u2032\u00f1 s\u016b\u2032ug\u1d00\u00f1 \u029f\ua71d gia\u2032\u02bcgoy\u00ee\u00f1as.\nGi\u00ea\u2032nhao l\u2019 x\u0323\u0101\u2032\u0142dax\u0323id\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n l\u1d00 \u029f\ua71d s\u016b\u2032dag\u0323\u1d00\u00f1 w\u1d00ns\u016b\u2032ga,\n\u201cI\u2032\u029f\ua71dga-i \u0142a dao.\u201d Gi\u00ean g\u0323ei l\u1d00 \u029f\ua71d sqatgi\u0101\u2032\u207ax\u1d00\u2032\u00f1gwa\u00f1.\n\nK\ua71d\u016b\u2032x\u0323u hao t\u0101n g\u0323\u1d00n k\ua71dwai\u2032y\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. T\ua71d\u0101\u2032nutg\u0101gas gi\u00ea\u2032nhao st\u00ee\u2032\u00f1x\u1d00n\ntc\u012b\u2032na g\u012b la h\u1d00\u2032lxag\u0323og\u1d00\u00f1 w\u1d00ns\u016b\u2032ga. Gi\u00ean h\u1d00n t\u0101n l\u1d00 s\u016b\u2032dag\u1d00\u00f1\u1d00\u00f1 w\u1d00ns\u016b\u2032ga\n\u201cD\u014d\u2032na-i t\ua71d\u0101\u2032x\u0323ua \u0142a g\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323a gia\u2032g\u1d00\u00f1\u1d00\u00f1. \u0141a \u00ea\u2032s\u00ee\u00f1 sia\u2032 g\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323a\ngia\u2032g\u1d00\u00f1asi. Tc\u012b\u2032na-i \u0142a \u029f\ua71dda\u2032 hao d\u1d00\u00f1 g\u0323a k\ua71d\u014d\u2032da \u0142\u1d00\nd\u0101\u2032\u0142x\u0323un\u1d00\u00f1t\ua71da\u0142da\u2032asa\u00f1.\u201d\n\nGa\u00f1\u0101\u2032x\u1d00n l\u1d00 g\u0323etg\u0323oa\u2032si gi\u00ean t\u0101n daog\u0323an\u0101\u2032gas g\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323a x\u0113\u2032da \u029f\u0323\u2032\u0142agi\ngi\u00ean gu l\u1d00 giag\u1d00\u2032\u00f1gi\u1d00g\u1d00\u00f1. K\ua71dux\u0323ua\u2032-i \u00ea\u2032s\u00ee\u00f1 sa hit\ua71d\u1d00g\u0323\u1d00\u2032n g\u0323\u1d00n\u029f\u0323a\u2032-i g\u0323ei l\u1d00\n\u029f\u0323\u0142agia\u2032 atx\u1d00\u2032n l\u2019 d\u0101\u2032l\u029f\u0323\u0142as gi\u00ean l\u2019 daog\u0323\u1d00\u2032ng\u0323a t\ua71d\u0101\u2032x\u0323ua l\u2019 k\ua71datag\u00ee\u2032lg\u1d00\u00f1as.\n\nNax\u0101\u2032\u00f1g\u0323oas st\u1d00 hao l\u1d00 \u012bdj\u0101\u2032\u00f1a\u00f1 w\u1d00ns\u016b\u2032ga. L\u2019 gaodj\u012b\u2032i\u00f1agas st\u1d00 dj\u0101\u2032g\u0323\u1d00\u00f1\nat gitg\u0323al\u1d00\u2032\u00f1 gu l\u1d00 qatc\ua71da\u2032s gi\u00ean gitg\u0323al\u1d00\u2032\u00f1 g\u0323a l\u1d00 k\ua71d\u016b\u2032g\u0323adies gu la\ns\u016b\u2032daga\u00f1ag\u0323\u1d00n: \u201cG\u0323a\u2032o\u029f\u0323\u0142\u00ee\u00f1 djat \u0142q\u00ean, g\u0323a\u2032o\u029f\u0323\u0142\u00ee\u00f1.\u201d Ui\u00ea\u2032dhao l\u1d00 la daogoa\u2032\u02bcga\ngi\u00ean g\u1d00m g\u012b\u2032na gut q\ua71da\u0142g\u0101\u2032g\u1d00\u00f1as. Gi\u00ean l\u2019 qatc\ua71da\u2032s gi\u00ean xad\u1d00\u2032\u00f1 gi l\u1d00\nsuuda\u2032si: \u201cH\u0101\u2032da-i, g\u1d00m g\u012b\u2032na gut q\ua71da\u0142g\u0323\u1d00\u2032\u00f1ga.\u201d Gi\u00ean h\u1d00n la \u00ea\u2032s\u00ee\u00f1\ng\u012b\u2032tg\u0323\u1d00\u00f1 s\u016b\u2032udas \u201cKia ax\u1d00\u2032nhao x\u0101\u2032g\u0323odig\u1d00ni, djat \u0142q\u00ean.\u201d Ui\u00ea\u2032dhao \u00ee\u2032s\u00ee\u00f1\ng\u0323a l\u1d00 q\u0101\u2032x\u0323u\u0142. \u00ce\u2032s\u00ee\u00f1 g\u012b l\u1d00 q\u00ee\u2032nskiasi. \u201cH\u0101\u2032da-i, djixu\u2032l sg\u0323u\u2032nhao ki\u00e4\nx\u0101\u2032g\u0323odiga.\u201d \u201cHao \u012b\u2032dj\u00een, djat \u0142q\u00ean.\u201d Gi\u00ean la x\u0101\u2032s\u029f\u00adtc\ua71dasi gi\u00ean\nk\u012bdjia\u2032osi. Gi\u00ean wa\u2032g\u0323al\u1d00\u00f1a-i x\u1d00\u2032n\u0142gui l\u1d00 g\u0323\u0101\u2032d\u1d00si gi\u00ean h\u1d00n l\u2019 s\u012b\u2032wus\n\u201cGa-i g\u0323e\u2032ist\u1d00 q\ua71dadj\u0101\u2032wa-i djat \u0142q\u00ean.\u201d)\n\nGi\u00ean did\u1d00x\u0323\u016b\u2032st\u1d00 l\u0101\u2032na g\u0323a \u00ea\u2032s\u00ee\u00f1 l\u1d00 qa\u2032-\u00ee\u0142. La g\u0323\u1d00n l\u1d00 g\u0323atqea\u2032sgida-i \u029f\u0323\u016b\nl\u1d00 g\u0323a \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 \u029f\u0323\u2032g\u0323odi. La \u00ea\u2032s\u00ee\u00f1 l\u1d00 d\u1d00\u00f1\u029f\u0323\u2032st\u1d00 ui\u00ead la g\u0323\u1d00n \u00ee\u2032s\u00ee\u00f1 sq\u0101\u2032wa-i\nl\u1d00 g\u0323ag\u012b\u2032ga-i \u029f\u0323\u016b la g\u0323ei \u00ee\u2032s\u00ee\u00f1 l\u1d00 sg\u0323al\u1d00\u2032n\u029f\ua71dxa.\n\n\n\ud834\udd06 \u201cHa la ye he ha la hala\u2032\u00f1 ha l\u00e2 y\u00e2 h\u00e2 l\u00e2 h\u00e2 li ha \ud834\udd06 h\u00e2l\u012b\u2032x\u0323iesi \ud834\udd07 |\n chief,\n\nhali \ud834\udd06 x\u0323ie\u2032sahala\u00f1 \ud834\udd07 \ud834\udd07 Ha ha djigwi\u2032s hao qag\u0323a\u2032-i st\u1d00 ga hag\u016b\u2032thao\n chief sun rises then about\n\n \u0142 qa\u2032sgut g\u012bgi\u00ea\u2032nh\u016bs x\u0113\u2032txa d\u012b \u029f\u0323g\u0323a\u2032ogwa\u00f1. Hal\u00e2\u2032yi h\u0113 y\u0113 \ud834\udd06\nstart I traveling dead falls under I am lying about.\n\nh\u00e2l\u012b\u2032x\u0323ias. \ud834\udd07\n chief.\n\n\nGa\u2032-ist\u1d00 did\u1d00x\u0323ui\u2032 l\u1d00 qa-ila\u2032-i gu \u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 ga q\u0101\u2032dagadi. La \u00ea\u2032s\u00ee\u00f1 l\u1d00\nd\u1d00\u00f1\u029f\u0323\u2032st\u1d00. La g\u0323\u1d00n sqawa\u2032-i l\u1d00 g\u0323ag\u012b\u2032ga-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 la g\u0323ei l\u1d00 sg\u0323al\u1d00\u2032n\u029f\ua71dxa.\n\n\n\ud834\udd06 \ud834\udd06 \u201cHa \u0113\u207al\u012bx\u0323ia \ud834\udd07 h\u0113l\u0113 \ud834\udd07 \ud834\udd06 d\u012b gut g\u012b\u2032\u0142djiwa-i\n Chief. (repeated four times) my bravery, strength, etc.,\n\nga q\u00ee\u2032nx\u0323it-hat\ua71d\u1d00\u2032lga\u00f1. \ud834\udd07 \ud834\udd06 ha \u0113\u207al\u012bx\u0323ia \ud834\udd07\n is all taken away. chief. (repeated five times)\n\n\n\ud834\udd06 D\u012b gut g\u012b\u2032\u0142djiwa-i ga q\u00eenx\u0323it-hat\ua71d\u1d00\u2032lga\u00f1 \ud834\udd07 h\u00e2l\u012bx\u0323i\u00e2s\u00e2wa-i\u207a \ud834\udd07\n My power is all taken away. chief,\n\nh\u00e2l\u012b\u2032x\u0323ias. \ud834\udd07\n chief.\n\n\nA\u2032nis sg\u0323\u0101\u2032l\u1d00\u00f1a-i ga l\u1d00 sug\u012b\u2032ga-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 did\u1d00x\u0323ui\u2032 l\u1d00 qa\u2032-\u00ee\u0142. L\u1d00 g\u0323a\n\u00ee\u2032s\u00ee\u00f1 n\u1d00\u00f1 \u029f\u0323\u2032g\u0323odi. La \u00ea\u2032s\u00ee\u00f1 l\u1d00 d\u1d00\u00f1\u029f\u0323\u2032st\u1d00. L\u1d00 la \u029f\u0323\u2032st\u1d00x\u0323idia\u2032-i \u029f\u0323\u016b\na\u0142gw\u1d00\u2032nx\u1d00n l\u2019 sg\u0323al\u1d00\u2032\u00f1x\u0323idi.\n\n\n\ud834\udd06 \u201cH\u00e2l\u012bx\u0323i\u00e2 h\u00e2 h\u00e2 h\u00e2 h\u00e2 \ud834\udd07 g\u012bdj\u0101\u2032x\u0323ui g\u012b\u2032hao d\u012b d\u0101\u2032ga q\u014d\u2032naiya-i\n Chief, which way my brother great\n\n qa\u1d00\u2032ndju\u207adal h\u0113 l\u0113.\nproudly travels about\n\n\nD\u012b q\ua71d\u0101\u2032\u00f1\u1d00\u0142g\u0323a g\u0323a h\u00ee\u2032ld\u1d00\u00f1da\u2032lg\u1d00\u00f1. \ud834\udd06\nMy mind in while I go around is shaking.\n\n H\u00e2l\u012bx\u0323i\u00e2 h\u00e2 h\u00e2 h\u00e2 h\u00e2 \ud834\udd07 \ud834\udd06 H\u00e2l\u012b\u2032xias. \ud834\udd07\nChief. (repeated three times) Chief. (recited)\n\n\nGa\u2032-ist\u1d00 \u00ea\u2032s\u00ee\u00f1 d\u012b\u2032tgi l\u1d00 qa-ila\u2032-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 t\u0101n x\u1d00n ga q\ua71dadaga\u2032dies.\nGi\u00ean l\u1d00 la d\u1d00\u2032\u00f1\u029f\u0323stas. L\u1d00 d\u1d00\u2032\u00f1at dj\u012b\u2032guaga-g\u0323ei\u0142. \u00ce\u2032s\u00ee\u00f1 la g\u0323\u1d00n sqawa\u2032-i\nl\u1d00 g\u0323ag\u012b\u2032ga-i \u029f\u0323\u016b a\u0142gw\u1d00\u2032nx\u1d00n l\u2019 sg\u0323al\u1d00\u2032nx\u0323idi.\n\n\n\ud834\udd06 \u201cHal\u012bx\u0323i\u00e2s\u0113 \u0113 \ud834\udd07 g\u012bdjax\u0323ui\u2032g\u012b\u207a kugwaiya\n Chief, (repeated six or seven times) which way (where) [did he]\n fall\n\nda\u2032og\u0323o si\u2032la-i ga\u2032odia\u00f1 \u00e2 \ud834\udd06\n for the place absent from (or is wanting)\n\n Hal\u012bx\u0323i\u00e2s\u0113 \u0113 \ud834\udd07 \ud834\udd06\nChief. (repeated four times, voice falling at the end)\n\n H\u00e2l\u012bx\u0323ias. \ud834\udd07\nChief. (recited)\n\n\nT\u0101\u2032na-i \u029fa\u2032a\u0142ao w\u1d00 g\u0323e\u2032igi l\u1d00 i\u029f\ua71dxai\u2032yag\u0323\u1d00n. L\u2019 g\u0323\u014d\u2032\u00f1g\u0323a \u029f\ua71d\u1d00\nqadao\u2032\u00adk\ua71dotw\u0101\u2032lag\u0323\u1d00n.\n\nHao \u029f g\u0323e\u2032id\u1d00\u00f1.\n\n\n\n\n\n\n\n\nFIGHT AT THE TOWN OF DA\u2032X\u0323UA\n\n[Told by Moses McKay, sole survivor of the Seaward-Sqo\u0101\u2032\u0142adas]\n\n\nFrom Da\u2032x\u0323ua Ya\u2032\u02bcg\u00eet sent to Masset inlet for a canoe. He belonged to\nthe Seaward-Sqo\u0101\u2032\u0142adas. [151] He was town chief at Da\u2032x\u0323ua. After some\ntime had passed they brought the canoe to him. Then, although Ya\u2032\u02bcg\u00eet\nowned it, while it was being brought Sg\u0323ag\u1d00\u2032\u00f1o [152] bought the canoe,\nhis (Ya\u2032\u02bcg\u00eet\u2019s) head slave being then away fishing. [153] His (the\nslave\u2019s) name was Y\u016b\u2032l\u1d00\u00f1.\n\nHe now came in from fishing. Then they said to him: \u201cY\u016b\u2032l\u1d00\u00f1, Sg\u0323ag\u1d00\u2032\u00f1o\nhas bought the canoe.\u201d He at once became angry because they had taken\naway the canoe from his master. Then he chewed native tobacco. After\nthat he tried to mix calcined shells with it, but he was so angry he\nshoved it outside [of his mouth] against his cheek. [154]\n\nAnd at night he went to the place where the canoe lay. He then said:\n\u201cAre you awake in the canoe?\u201d And the one in the bow and the one in the\nstern replied. \u201cWe are,\u201d they said to him. And he further said to them:\n\u201cIt is well that you are. They say that Y\u016b\u2032la\u00f1 says that he is going to\nbreak up this canoe.\u201d\n\nAnd after he had waited some time longer, and it was midnight, he went\nthere again. And he spoke as before. And again they answered him. He\nagain went away.\n\nAnd just before dawn, at the hour when it is always dark, he went\nthither once more. He again asked: \u201cAre you awake?\u201d And they did not\nanswer him. He then struck upon the bow with his stone ax, and one who\nwas with him struck upon the stern. They split the canoe into pieces.\nThey then went away to the house.\n\nWhen daylight came and people knew that he had smashed the canoe they\nall moved at once. They put on their armor to fight one another. After\nthey had put on their gorgets, helmets, and hide coats they went out to\nfight one another with spears and bows.\n\nNow, after they had fought for a while, they shot Y\u016b\u2032l\u1d00\u00f1 in one eye and\nput it out. He went to the house. And after he had sat in the house for\na while news came to him: \u201cY\u016b\u2032l\u1d00\u00f1, we are being worsted.\u201d At once he\nagain went out to fight. And after he had begun to drive them back they\nput out his other eye.\n\nHe then crept to the house. While he was creeping along he fell into a\ndeep hole into which they used to defecate. Then he was creeping into\n[the house] all covered with ordure. And his master\u2019s wife said to him:\n\u201cY\u016b\u2032l\u1d00\u00f1, you never used to ask how an affair was started. [155] Look at\nyourself.\u201d \u201cWell, noble woman, it is not so bad as if I sat below by\nthe creek.\u201d [156]\n\nY\u016b\u2032l\u1d00\u00f1 could then do nothing. And his friends G\u0323a\u2032nq\ua71datxa and Sa\u2032diya\npassed. They alone fought. But still the Seaward-sqo\u0101\u2032\u0142adas won the\nday. [157]\n\nThen Sg\u0323ag\u1d00\u2032\u00f1o and his family fled to the woods. They were not then\ncalled Pebble-town people. Sg\u0323ag\u1d00\u2032\u00f1o\u2019s family came to Pebble-town and\nbought it. And the Sea-otter people [158] sold the town. Then they had\na town there.\n\n\nThe interest of this story lies in the fact that it tells of the first\ncivil disturbance among the people of Skidegate inlet, which ultimately\nled a part of them to move to the west coast. This version was obtained\nfrom the last survivor of the Seaward-Sqo\u0101\u2032\u0142adas. Another, differing in\nsome particulars, was obtained in English from W\u012b\u2032nats, chief of the\nSeaward G\u00eet\u00ee\u2032ns, also an inlet family, and may be found in Publications\nof the Jesup North Pacific Expedition, volume V, part I, page 80. The\ntown of Da\u2032x\u0323ua stood just north of Lawn hill, at the entrance of\nSkidegate inlet.\n\n\n\n\n\n\n\n\nFIGHT AT THE TOWN OF DA\u2032X\u0323UA\n\n\nDa\u2032x\u0323ua lnaga\u2032-i g\u0323e\u2032ist\u1d00 hao Ya\u2032\u02bcg\u00eet G\u0323ao g\u0323a \u029f\u0323\u016b da\u2032\u02bcg\u0323ag\u0323\u1d00\u2032n gi\nki\u00f1gug\u0101\u2032\u00f1ag\u0323\u1d00n. Djax\u0323ui\u2032 sqo\u0101\u2032\u0142adagag\u0323\u1d00n. La\u2032hao Da\u2032x\u0323ua lnaga\u2032-i gu\nl\u0101\u2032na-aog\u0323ag\u0101\u2032g\u0323\u1d00n. Gi\u00ea\u2032nhao ga\u2032-ist\u1d00 g\u0323a\u2032g\u0323et qa\u2032odihao \u029fua\u2032-i l\u1d00 gi \u029f\ua71d\nq\ua71d\u0101\u2032-is\u029f\u029f\ua71dxatc\ua71dai\u2032yag\u0323\u1d00ni. Gi\u00ea\u2032nhao ha\u2032ox\u1d00n Ya\u2032\u02bcg\u00eet l\u2019 da\u02bcg\u0323a\u2032-i wa g\u0323a\nq\u0101\u2032g\u1d00ndix\u1d00n Sg\u0323ag\u1d00\u2032\u00f1o \u029fuwa\u2032-i da\u02bcg\u0323\u0101\u2032g\u0323ani h\u0101\u2032lgui s\u016b\u2032g\u0323a l\u0101\u2032g\u0323a n\u1d00\u00f1\nku\u2032ndjaowaga\u2032g\u0323ani xaoya\u2032nag\u0323ani sila\u2032-ig\u0323a \u1d00. Y\u016b\u2032l\u1d00\u00f1 h\u1d00\u2032nhao l\u2019\nkig\u0323ai\u2032ag\u0323\u1d00n.\n\nUi\u00ea\u2032dhao l\u2019 xao\u00ee\u2032ntc\ua71dawag\u0323\u1d00n. Gi\u00ea\u2032nhao h\u1d00n l\u1d00 gi \u029f\ua71d s\u0101\u2032wag\u0323\u1d00n \u201cY\u016b\u2032l\u1d00\u00f1,\nSg\u0323ag\u1d00\u2032\u00f1o \u029fuwa\u2032-i da\u2019\u2032gani.\u201d Ga\u00f1\u0101\u2032x\u1d00nhao l\u2019 st\ua71dexag\u0323ia\u2032la\u00adg\u0323ani l\u2019 q\ua71do\u2032lg\u0323\u1d00\nst\u1d00 \u029fuwa\u2032-i \u029f\ua71d da-isda\u2032si g\u0323aga\u2032n \u1d00. Gi\u00ea\u2032nhao x\u0101\u2032-ida gu\u2032lg\u0323a la\nxagadjai\u2032yag\u0323\u1d00n. W\u1d00 \u029f\u0323g\u0323a gwa\u2032ga-i l\u1d00 s\u029ftc\ua71d\u0101\u2032-i kia\u2032\u02bcgust\u1d00 \u029f\ua71da tc\ua71did\u1d00\u2032\u00f1 l\u1d00\ns\u029f\ua71d\u00ee\u2032\u00f1a\u0142a\u00f1digoa\u00f1ag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao s\u00ee\u2032\u00f1x\u0323ias gi\u00ean gia\u2032gu \u029fuwa\u2032-i g\u012bg\u0323odia\u2032si g\u0323a l\u1d00 q\u0101\u2032-idag\u0323ani.\nGi\u00ea\u2032nhao h\u1d00n l\u2019 s\u0101\u2032wag\u0323\u1d00n: \u201cDal\u1d00\u2032\u00f1 gua \u029fuwa\u2032-i g\u016b\u2032g\u0323a ski\u00e4\u2032na-igi\u00f1.\u201d Gi\u00ean\nsq\ua71de\u016b\u2032x\u0323ua l\u1d00 gi n\u1d00\u00f1 \u0101\u2032\u207a\u00f1as gi\u00ean t\ua71d\u0101\u2032ng\u0323a \u00ee\u2032s\u00ee\u00f1 ga\u00f1\u0101\u2032\u00f1. \u201cT\ua71dal\u1d00\u2032\u00f1 g\u0323e\u2032id\u1d00\u00f1\u201d\nh\u1d00n hao l\u1d00 gi \u029f\ua71d s\u0101\u2032wag\u0323\u1d00n. Gi\u00ean \u201cDal\u1d00\u2032\u00f1 g\u0323e\u2032idag\u0323a-i l\u0101\u2032ga. Y\u016b\u2032la\u00f1\n\u029fuwa\u2032-i g\u0323ei dal\u1d00\u2032\u00f1g\u0323a q\ua71datnan\u1d00\u2032\u00f1s\u00ee\u00f1\u1d00\u2032\u00f1 \u029f\ua71d s\u016b\u2032g\u1d00\u00f1,\u201d h\u1d00n hao la x\u1d00n\ns\u0101\u2032wag\u0323\u1d00n.\n\nGi\u00ean ga\u2032-ist\u1d00 l\u1d00 g\u016b\u2032tg\u0323a qa\u2032odi g\u0323al-ya\u2032ku la g\u0323ela\u2032-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 g\u0323a l\u1d00\nq\u0101\u2032-idag\u0323ani. Gi\u00ean ku\u2032ng\u0323ada l\u2019 s\u0101\u2032wag\u0323\u1d00n ga\u00f1\u0101\u2032\u00f1 \u00ee\u2032s\u00ee\u00f1 l\u2019 s\u0101\u2032wag\u0323\u1d00n. Gi\u00ean\n\u00ee\u2032s\u00ee\u00f1 l\u1d00 gi \u029f\ua71d k\u00ee\u0142g\u0323ad\u0101\u2032g\u0323\u1d00n. Gi\u00ean \u00ee\u2032s\u00ee\u00f1 st\u1d00 l\u1d00 q\u0101\u2032-idag\u0323ani.\n\nGi\u00ea\u2032nhao ga\u2032-ist\u1d00 s\u00ee\u2032\u00f1g\u0323a\u029f\u0323an k\ua71di\u016b\u2032st\u1d00 g\u0323alg\u0323ag\u00ee\u2032lg\u1d00\u00f1\u1d00s \u029f\u0323\u016b\u2032hao \u00ee\u2032s\u00ee\u00f1 g\u0323a l\u1d00\nqa-id\u0101\u2032g\u0323\u1d00ni. Gi\u00ea\u2032nhao \u00ee\u2032s\u00ee\u00f1 l\u2019 ki\u00e4na\u2032\u00f1ag\u0323\u1d00n: \u201cDal\u1d00\u2032\u00f1 gua ski\u00e4\u2032\u00adnadia?\u201d\nGi\u00ea\u2032nhao g\u1d00m x\u1d00\u2032\u00f1gia\u00f1 l\u1d00 gi \u029f\ua71d sug\u0323\u0101\u2032\u00f1ag\u0323\u1d00n. Gi\u00ea\u2032nhao sq\ua71de\u2032ux\u0323ua\n\u0142g\u0323\u0101-\u029f\ua71dua\u2032-i l\u1d00 sk\u00eetk\ua71d\u016b\u2032dju gi\u00ean l\u1d00 gi n\u1d00\u00f1 \u029f\u0323dadj\u0101\u2032g\u0323\u1d00n \u00ee\u2032s\u00ee\u00f1 t\ua71d\u0101\u2032\u00f1g\u0323a n\u1d00\u00f1\nsk\u00eetgudj\u0101\u2032wag\u0323\u1d00n. \u029fua\u2032-i l\u1d00 sk\u00eetsk\ua71d\u0101\u2032m\u1d00\u0142g\u0323o. Gi\u00ea\u2032nhao na gi st\u1d00 l\u1d00\ng\u1d00\u2032ndax\u0323\u00eetg\u0323\u0101wag\u0323\u1d00n.\n\nUi\u00ea\u2032dhao si\u00f1g\u0323a\u029f\u0323ana\u2032-i \u029f\u0323\u016b \u029fuwa\u2032-i g\u0323ei l\u1d00 skit\u0142aga\u2032-i g\u0323\u1d00n \u029f\ua71d\nu\u2032ns\u1d00t\u00addala\u2032-i \u029f\u0323\u016b t\ua71da\u2032\u0142g\u0323awai\u2032yag\u0323\u1d00n. Ga\u00f1ax\u1d00\u2032nhao gutx\u1d00\u2032n\u0142ag\u0323a gut g\u0323\u1d00n \u029f\ua71d\ngia\u2032-\u00ee\u0142aiyag\u0323\u1d00n. Q\ua71d\u014dg\u0323\u0101\u2032g\u012bga-i sq\u0113\u2032\u0142dadji\u00f1a-i k\ua71d\u00ee\u2032tg\u0323ag\u012bga-i g\u0323ei\u0142g\u012bga\u2032-i\n\u029f\u0323\u016b\u2032hao tca\u2032a\u029f at \u0142g\u0323\u0113t at gut \u029f\ua71d daowa\u2032\u02bcgag\u0323\u1d00n.\n\nUi\u00ea\u2032dhao gut \u029f\ua71d \u00ee\u2032sdadi qa\u2032\u207aodihao Y\u016b\u2032la\u00f1 x\u1d00\u2032\u00f1\u0113 sg\u0323oa\u2032na \u029f\ua71d\ntc\ua71did\u0101\u2032lag\u0323\u1d00n. Ui\u00ea\u2032dhao na gi l\u2019 q\u0101\u2032-idag\u0323\u1d00n. Gi\u00ean na l\u2019 q\ua71dao-u qa\u2032odi\n\u00ee\u2032s\u00ee\u00f1 l\u1d00 gi \u029f\ua71d kindatc\ua71dai\u2032yag\u0323\u1d00n: \u201cY\u016b\u2032la\u00f1, \u029f\ua71d\u1d00 \u029f\ua71d\nqat\ua71da\u2032g\u0323o-gutg\u0323a\u2032ndax\u0323idig\u0323a.\u201d Ga\u00f1ax\u1d00\u2032nhao \u00ee\u2032s\u00ee\u00f1 l\u2019 da\u2032ox\u0323idag\u0323\u1d00n. Gi\u00ea\u2032nhao\nl\u1d00 x\u0323\u00eetstatax\u0323\u00eetx\u0323idaiya\u2032-i \u029f\u0323\u016b l\u2019 x\u1d00\u2032\u00f1\u0113 sg\u0323oa\u2032na \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a \u029f\ua71d\ntc\ua71did\u0101\u2032lag\u0323\u1d00n.\n\nGi\u00ea\u2032nhao na gi ag\u1d00\u2032\u00f1 l\u2019 \u029fx\u0323uq\u0101\u2032-idag\u0323\u1d00n. L\u2019 qag\u012bg\u0323\u1d00\u00f1\u1d00\u2032ndix\u1d00n\nqoa\u2032n\u00ad\u0142g\u0323agi\u1d00\u2032\u00f1 g\u0323ei l\u2019 \u029f\u0323g\u0323oetc\ua71dai\u2032yag\u0323\u1d00n. Gi\u00ean l\u2019 na\u2032g\u0323a-\u029f\u0323djus d\u1d00\u2032\u00f1at ag\u1d00\u2032\u00f1\nl\u1d00 \u029fx\u0323uqatc\ua71dai\u2032yag\u0323\u1d00n. \u1e36\u016b\u2032hao l\u2019 q\ua71do\u2032lg\u0323a dj\u0101\u2032g\u0323a l\u2019 s\u016b\u2032daiyag\u0323\u1d00n: \u201cY\u016b\u2032la\u00f1,\ng\u1d00m g\u012b\u2032na g\u0323\u0113t ku\u2032n\u0142g\u0323ala-i g\u012b d\u0101 ki\u00e4\u2032n\u1d00\u00f1g\u0323\u1d00\u2032\u00f1g\u1d00\u00f1g\u00een. Gu d\u0101 q\u00ee\u00f1.\u201d \u201cA\n\u00ee\u2032ldjao, g\u012b\u2032na d\u0101\u2032g\u0323\u1d00\u00f1a t\ua71da\u2032g\u0323a q\ua71da\u2032o-uwa-i ga\u00f1\u0101\u2032\u00f1 \u029fguag\u0323\u0113 da\u2032ogus.\u201d\n\nGi\u00ea\u2032nhao g\u1d00m \u029fgu g\u0323e\u2032it\u0142i\u00f1a-i Y\u016b\u2032la\u00f1 g\u0323\u1d00n qea\u2032\u00f1g\u0323agag\u0323\u1d00n. Gi\u00ea\u2032nhao l\u2019\ndj\u012b\u2032g\u00een G\u0323\u0101\u2032nq\ua71datxa q\u0101 wai\u2032gi\u00ean Sadiy\u0101\u2032 \u00ea\u2032s\u00ee\u00f1. Ga-i sg\u0323u\u2032nx\u1d00nhao g\u0323ag\u0101\u2032la\u00f1\n\u00eesdadai\u2032yag\u0323\u1d00ni. Ski\u00e4\u2032x\u1d00nhao Djax\u0323ui\u2032-sqoa\u2032\u0142adaga-i gui ga-i g\u0323e\u2032ig\u00ee\nqay\u00e4\u2032lag\u0323ani.\n\nGi\u00ea\u2032nhao Sg\u0323ag\u0323\u1d00\u2032\u00f1o gwai\u2032giag\u1d00\u00f1\u1d00\u00f1 d\u1d00\u2032\u00f1at g\u1d00\u2032nstaiyag\u0323\u1d00n. G\u1d00m x\u1d00n wa\u2032\u029f\u0323u\n\u0141g\u0323\u0101\u2032xet-gu-l\u0101\u2032nas h\u1d00n \u029f\ua71d kig\u0323adag\u0101\u2032\u00f1ag\u0323\u1d00ni. Gi\u00ea\u2032nhao \u0141g\u0323\u0101\u2032xet lnaga\u2032-i gi\nSg\u0323ag\u0323\u1d00\u2032\u00f1oga\u00f1a wa\u2032daxa\u029f\ua71dxaiy\u0101g\u0323\u1d00n. Gi\u00ea\u2032nhao Qog\u0101\u2032\u00f1as lnaga\u2032-i at\ngi\u00ea\u2032tag\u0101\u2032g\u0323\u1d00ni. Gi\u00ea\u2032nhao gu l\u1d00 lanadag\u0323ei\u0142g\u0323\u0101\u2032\u00adwag\u0323\u1d00n.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT\n\n[Told by Richard of the Middle-G\u00eet\u00ee\u2032ns]\n\n\nThe Tlingit destroyed Those-born-at-Stasaos [159] in Skidegate channel.\nFor that reason ten canoes went to war from G\u016b\u2032d\u1d00l, [160] and three\ncanoes of us came apart from the rest [when we were] among the Tlingit.\nThen they (the others) plundered. They destroyed a fort. On that\naccount they had many slaves.\n\nThen we landed on a fine beach, not knowing where the Tlingit lived,\nand we started a fire. We acted as if we were visitors. And after we\nhad had a big fire there for some time seven Tlingit came to us in a\ncanoe. They asked us: \u201cWhat warriors are these?\u201d Then Sk\u1d00\u2032ngwai\u2019s\nfather said: \u201cWe are not warriors. We come to buy food of you.\u201d And\nthey said: \u201cNo; you are warriors.\u201d Then we denied it. We told them to\ncome near shore, and they entered the mouth of the inlet.\n\nAnd after he (one of them) had talked for a while, he said: \u201cGet [into]\nthe canoe. I do not understand their pronunciation.\u201d [161] As soon as\nthey got [into] the canoe they went off in fright. Then we pursued.\n[The other canoes] shot at them, one from each side, and we were\nbehind. And after we had shot for a while we upset them near an island.\nOne whom we had shot lay there, having fallen out into the water. Then\nX\u1d00\u2032\u00f1xogutg\u0323as [162] and his brothers started to get out to fight, and I\nstopped them.\n\nAfter that we went away and started across [to the Queen Charlotte\nislands]. The wind blew strong from the north. In the middle of the\nnight a great wind arose. The canoe was split. I nailed the parts\ntogether with some staples I had. We also tied ropes round the canoe.\nSome of us cried from fright. We thought the other canoes had capsized.\nThis was the first time I experienced a strong wind since I was grown.\n\nAt daybreak we were in front of Paint mountain. [163] And after we had\nsailed from there for a while I shouted: \u201cHe he he he he; chiefs\u2019\nnephews whom I have for sons-in-law, do not let your minds be downcast.\nWe go out to have a warm time. Make your minds strong.\u201d Then they\nstopped weeping.\n\nSome time after that our canoe came to Gwi\u2032gw\u1d00\u00f1-bay, [164] and there\nwas one canoe there. There we spent the night. When we left next day\nanother sail came in sight from Skidegate. Then we saw each other. And\nwe were glad to see each other. And when we came to G\u016b\u2032d\u1d00l the [other]\nwarriors had taken thirty-eight slaves. We were ashamed. Then it was\nreported that a woman said of us: \u201cWhat open place do they keep going\nout for, I wonder?\u201d [165] We immediately prepared for war.\n\nThe people went then to the camps from G\u016b\u2032d\u1d00l. And after they had\nfished for some time the fish were dried. Then we went to war in four\ncanoes. We started across from North island. [166] We went against the\nKlawak [167] people.\n\nWe pulled up our canoes at the mouth of the inlet. The next day we\nagain went up the inlet. We went, went, went for a while and landed\nwhere there was a strong tidal current. In one [stream] there were\nplenty of dog salmon. After we had been there a while [we saw] some\nbroad sails coming from above. And it (the canoe) landed below the\nplace where we had pulled up our canoes.\n\nHe (the owner) had his wife and two slaves. Then he got off and put on\nhis cartridge box. And he passed up near the place where we were\nwatching. After he had gone a slave killed dog salmon in the creek with\nstones. During all that time they talked Tlingit to one another. And\nthey started a fire at the foot of a tree which stood near them.\n\nBy and by, when evening came, he came down. From afar he spoke Tlingit\nto them. Three persons presently came along behind him. When two\nreports were heard the people ran down. The slaves already had their\nhands in it (the canoe). The gun box was untouched. There were five\n[guns] in it. Since he had come there he had lain down on his back and\nspoken in the Tlingit language. The roasted salmon was still stuck in\nthe ground. [168]\n\nThen they shot him from in front. And then he exclaimed: \u201cWhat people\nhave done this to me? Save me.\u201d [169] Then he (the assailant) shot him\nagain with a pistol. A male slave, however, escaped into the woods. And\nwhen they ran down to his canoe there were cuts of whale in it. By that\ntime they were speaking Kaigani [170] together. I then said to them:\n\u201cWhy did you, who are Haida, talk Tlingit? We would not have touched\nyou.\u201d Then she (his wife) said: \u201cWe did not think anything like this\nwould happen.\u201d\n\nAnd when they got ready to start she said: \u201cThose who came with us have\na fire on the other side. They are Klawak people.\u201d In the night we went\nover to them. And we landed near. We ran toward them. The fire there\nwas large. And after we had gone toward it for a while we peeped over a\nlog. They lay asleep around the fire.\n\nJust before daybreak we ran upon them. Then we seized a man to enslave\nhim. He resisted more fiercely than was expected. Then I shot him. He\nfell. Afterward he rose. When he ran they shot him again. After that he\nran into the woods. We took all the property of the men. We took six\nslaves. Many, too, we killed.\n\nThen we got into our canoes. We prepared to go. And we arrived over\nagainst G\u1d00sqo. [171] In the night a south wind came suddenly upon us,\naccompanied by rain. And after we had thrown over some of the property\nwe went back. [By and by] we sailed over [to G\u1d00sqo]. There was no place\nto land. But after we had gone on for a while we found a landing place.\nMuch rain fell.\n\nAfter we had been there for a while a slave stood up in the canoe. He\ncalled for his uncle\u2019s supernatural helper. He did so because the rain\nchilled him. By and by the rain stopped and a north wind set in.\n\nAt once we started across [Dixon entrance]. We reached the islands the\nsame day. The day after we sang war songs there. After we had remained\nthere for a while we came to Tc\ua71d\u0101\u2032a\u0142. [172]\n\nHere is the end of this.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT\n\n\nSta\u2032saos q\u0113\u2032g\u0323awa-i hao \u0141\u00ee\u2032nag\u00eets k\ua71d\u0113\u2032dj\u00ees g\u0323a ha-il\u016b\u2032dasg\u0323aiyag\u1d00n. Ga-i\nt\ua71da\u2032guhao Gud\u1d00\u2032l st\u1d00 \u029f\u016b g\u0323a\u029fa\u2032a\u0142 gu \u029f\ua71d qa\u2032-idaog\u1d00n. Gi\u00ea\u2032nhao \u0141\u00ee\u2032nag\u00eets\ns\u016b\u2032g\u0323a \u029f\ua71d\u1d00\u2032st\u1d00 i\u029f\ua71d g\u0323a\u0142g\u0323u\u2032nu\u0142 g\u0323atxad\u012b\u2032dj\u00ee\u00f1. Gi\u00ea\u2032nhao ga-i taskid\u0101\u2032\u00f1ag\u1d00ni.\nT\ua71da\u2032odj\u00ee hao \u029f\ua71d q\ua71dai\u2032yuwaidaiyag\u1d00n. Wa\u2032athao t\u0101\u2032gidj\u00eegida-i qoa\u2032ng\u1d00ni.\n\nGi\u00ean ga t\u0101\u2032djia l\u0101 gu \u0141\u00ee\u2032nag\u00eets g\u1d00m \u029fgu nax\u1d00\u00f1a\u2032-i g\u0323\u1d00n i\u029f\ua71d u\u2032ns\u1d00tg\u0323\u1d00\u00f1g\u1d00n\ngi\u00ean t\ua71dal\u1d00\u2032\u00f1 tc\ua71d\u0101\u2032nug\u0323adag\u1d00n. Ag\u1d00\u2032\u00f1 t\ua71dal\u1d00\u2032\u00f1 qa\u029f\u016b\u2032\u00ad\u012bdji\u00f1a\u2032g\u0323ei\u0142dig\u1d00n.\nGi\u00ea\u2032nhao gu g\u00eendja\u2032oga-i \u00ee\u2032sdi qa\u2032odihao \u029f\ua71da g\u0323\u1d00\u2032nst\u1d00 ga \u0141\u00ee\u2032nag\u00eeda\ntc\ua71dadj\u012b\u2032guag\u0323aga g\u0323a \u029fuq\u0101\u2032\u029f\ua71dxag\u1d00n. Gi\u00ea\u2032nhao h\u1d00n i\u029f\ua71d at ki\u00e4n\u1d00\u2032\u00f1g\u1d00n:\n\u201cG\u012b\u2032\u029f\u0323g\u0323\u1d00n qa-idawa\u2032-i hao \u0113\u2032dj\u00een.\u201d Gi\u00ea\u2032nhao Sk\u1d00\u2032ngwai g\u0323\u014d\u2032\u00f1g\u0323a h\u1d00n s\u016b\u2032g\u1d00\u00f1:\n\u201cG\u1d00m t\ua71dal\u1d00\u2032\u00f1 qa\u2032idaog\u0323\u1d00\u00f1g\u1d00n. Gat\u0101\u2032hao dal\u1d00\u2032\u00f1 gi t\ua71dal\u1d00\u2032\u00f1 d\u0101\u2032xo-\u00ee\u2032ng\u1d00n.\u201d\nGi\u00ean h\u1d00n s\u016b\u2032g\u1d00ni \u201cGa\u2032oano dal\u1d00\u2032\u00f1 qa-id\u0101\u2032\u00adwag\u1d00n.\u201d Gi\u00ea\u2032nhao g\u012b \u029f\ua71d\nq\u0101\u2032dag\u1d00ne. Gi\u00ean dia\u2032n\u1d00\u00f1 \u029f\ua71d g\u0101\u2032yi\u00f1x\u1d00lg\u1d00ni gi\u00ean g\u0323ag\u0323aga\u2032-i g\u0323ei\nq\u0101\u2032x\u0323iatc\ua71dig\u1d00ni.\n\nGi\u00ean g\u0323a l\u1d00 k\u00ee\u0142gu\u2032ldi qa\u2032odi h\u1d00n l\u2019 s\u016b\u2032g\u1d00n: \u201c\u029fua\u2032-i \u0142\u1d00 da\u2032og\u0323o.\nK\u00ee\u2032\u0142gulia-i \u0142 k\u00ee\u2032lsgudaiyag\u1d00ni.\u201d Ga\u00f1\u0101\u2032x\u1d00nhao \u029fua\u2032-i \u029f\ua71d da\u2032oga-i \u029f\u0323\u016b\nga\u2032-itg\u0323oqa-id\u1d00ni. Gi\u00ea\u2032nhao g\u0323\u014d\u2032\u029f\u0323ag\u0323a \u029f\ua71d dj\u00eesk\u012b\u2032d\u1d00ni. Dagwu\u2032lg\u00ee ga g\u0323ast\u00ee\u2032\u00f1\nx\u0101\u2032dasi \u0101\u2032x\u1d00n tc\ua71d\u00een\u0142g\u0323oa\u2032\u00f1g\u1d00ni. Gi\u00ean t\ua71dal\u1d00\u2032\u00f1 \u00ee\u2032s\u00ee\u00f1 g\u0323\u014d\u2032tgi g\u0323at\ua71d\u0113\u2032dj\u1d00ni.\nGi\u00ea\u2032nhao \u029f\ua71d tc\ua71d\u00ee\u2032n\u0142g\u0323oa\u00f1g\u00een qa\u2032odi n\u1d00\u00f1 gwai\u2032ya gu \u029f\ua71d\ntc\ua71d\u00eetgut\ua71d\u1d00\u2032\u0142dag\u00eelg\u1d00n. G\u016b\u2032g\u0323a n\u1d00\u00f1 \u029f\ua71d tc\ua71dig\u0101\u2032g\u1d00ni \u029fua\u2032-i gug\u0323e\u2032ist\u1d00\ng\u0323\u0101\u2032yuwa-i g\u0323ei \u029f\u0323x\u0323ia\u2032\u00f1g\u0101g\u00ee\u00f1g\u1d00n. Gi\u00ea\u2032nhao X\u1d00\u2032\u00f1xogutg\u0323as-g\u0101\u2032\u00f1a l\u2019\nda\u2032ot\ua71d\u1d00\u0142x\u0323idig\u1d00n gi\u00ean g\u0323a \u0142 q\ua71da-igid\u1d00\u2032lg\u1d00n.\n\nGi\u00ea\u2032nhao w\u1d00 st\u1d00 \u00eesdax\u0323\u012b\u2032d\u1d00ni ga\u00f1\u0101\u2032x\u1d00n \u029fuda\u2032og\u1d00ni. Q\ua71da\u2032\u02bcgust\u1d00 t\u0101\u2032dju\nyu\u1d00\u2032ng\u1d00n. G\u0323\u0101l ya\u2032ku \u029f\ua71d\u1d00 gi tadja\u2032o g\u0323\u0101\u2032tg\u0323oyu\u1d00\u2032ng\u1d00n. \u029fua\u2032-i g\u0323a\n\u029fg\u016b\u2032s\u029fg\u1d00ni. D\u012b ga k\ua71d\u1d00t\u0142g\u0323aski\u00e4\u2032lu \u012b\u2032dj\u00een at \u0142\u1d00 q\u0101\u2032tgog\u1d00ni. \u00ces\u00ee\u00f1 \u029fu\u1d00\u2032-i\n\u029f\ua71d \u0142g\u0323adjig\u016b\u2032s\u029fg\u1d00ni. \u029f\ua71d \u012b\u0142\u012b\u2032 \u0142g\u0323osg\u0323\u0101\u2032-igag\u1d00\u00f1g\u00een. Djig\u00ee\u2032n x\u0101\u2032txatgwa\u00f1\nt\ua71dal\u1d00\u2032\u00f1 gud\u1d00\u2032\u00f1g\u1d00ni. A\u2032hao \u029fn\u014dt d\u012b in\u0101\u2032s\u029f g\u0323\u1d00\u2032nst\u1d00 tadja\u2032o \u029f\u0101\u2032dj\u00eega \u0142\ng\u0323\u0101\u2032nd\u1d00\u00f1g\u1d00n.\n\nG\u0323a-i\u029f\u0323\u016b\u2032hao s\u00ee\u00f1ga\u029f\u0323ana\u2032-i gu Mas-\u029fdag\u0323a\u2032os x\u0113\u2032tgu l\u1d00 gi s\u00ee\u00f1ga\u029f\u0323a\u2032nga.\nGi\u00ea\u2032nhao w\u1d00 st\u1d00 x\u0323uqa\u2032-\u00ee\u0142g\u00ee\u00f1 qa\u2032odi qag\u1d00\u2032ndj\u016b\u00f1 \u0142a g\u0323atgad\u0101\u2032g\u1d00ni: \u201cHe he\nhe he he \u0113\u2032\u029f\ua71dxag\u00eet n\u0101\u2032tg\u0323al\u1d00\u00f1 \u0142 q\u014d\u2032n\u1d00ld\u1d00g\u1d00n g\u1d00m x\u0113\u2032da gud\u1d00\u00f1\u0101\u2032\u00f1\ng\u0323eid\u1d00g\u0323\u1d00\u2032\u00f1g\u0323o. G\u012b\u2032hao t\ua71dal\u1d00\u2032\u00f1 \u00eesx\u0323i\u0101\u2032g\u1d00ni a\u2032hao ga k\ua71d\u012b\u2032na t\ua71dal\u1d00\u2032\u00f1\ng\u0323\u0101\u2032nd\u1d00\u00f1g\u00ee\u00f1ga. Gud\u1d00\u00f1\u0101\u2032\u00f1a \u029f\u0101\u2032dj\u00eegad\u1d00g\u0323o.\u201d \u1e36\u016b\u2032hao sg\u0323a\u2032-i\u0142ia-i \u029fan g\u0323\u00ee\u2032lg\u1d00ni.\n\nGi\u00ean ga\u2032ist\u1d00 q\u0101 qa\u2032odi Gw\u012b\u2032gw\u1d00\u00f1-s\u029f\ua71d\u00ee\u00f1 gu \u0113\u2032\u029f\ua71dg\u0323a qa\u029f\ua71dxag\u00ee\u2032lg\u1d00ni gi\u00ean\n\u029fua\u2032-i ga sg\u0323oa\u2032na \u00ea\u2032s\u00ee\u00f1 w\u1d00 gu \u012bdj\u0101\u2032g\u1d00ni. Gu \u029f\ua71d g\u0323\u0101\u2032ldag\u1d00ne. Dag\u0323ala\u2032-ig\u0323a\nst\u1d00 \u029f\ua71d qas\u0101\u2032g\u0323aga-i \u029f\u0323\u016b ga g\u0323asg\u0323oa\u2032na \u00ee\u2032s\u00ee\u00f1 \u0141g\u0323ag\u00ee\u2032lda st\u1d00 g\u012bx\u0323iawa\u2032-i\ng\u012b\u2032sdagani. Gi\u00ean gu \u029f\ua71d q\u00ee\u2032\u00f1g\u1d00n. Gi\u00ean guta\u2032t ag\u1d00\u2032\u00f1 \u029f\ua71d x\u1d00\u00f1a\u2032lg\u1d00n. Gi\u00ean\nGud\u1d00\u2032l gu \u029f\ua71d \u00ee\u2032s\u029f\ua71dxaga-i \u029f\u0323\u016b \u029f\ua71d qa\u2032ido-\u00ee\u2032ndjawag\u1d00n x\u1d00\u2032lda\u00f1 \u029fa\u2032ala-i\n\u0142g\u0323u\u2032nu\u0142 w\u1d00 gi st\u0101\u2032ns\u1d00\u00f1xa \u029f\ua71d \u00ee\u2032sdagialag\u1d00n. I\u029f\ua71d g\u0323e\u2032ida\u00adxag\u1d00n. \u1e36\u016b\u2032hao n\u1d00\u00f1\ndj\u0101\u2032da h\u1d00n i\u029f\ua71d sud\u0101\u2032\u00f1 \u029f\ua71d s\u016b\u2032g\u1d00\u00f1: \u201cG\u012b\u2032\u029fg\u0323\u1d00n gadj\u0101\u2032wasi g\u012b\u2032hao l\u1d00\nga\u2032-itax\u0323u\u00f1gwa\u2032-ani.\u201d \u1e36\u016b\u2032hao g\u0323eid\u0101\u2032\u00f1 x\u1d00n t\ua71dal\u1d00\u2032\u00f1 qa\u2032idox\u0323idig\u1d00n.\n\nGi\u00ea\u2032nhao Gud\u1d00\u2032l st\u1d00 \u029fg\u1d00n\u0142a\u2032\u00f1 g\u0323ei \u029f\ua71d qas\u0101\u2032g\u012bg\u1d00n. Ga\u2032-i\u029f\u0323u \u029f\ua71d xao qa\u2032odi\nq\ua71d\u0101\u2032g\u0323as\u029fg\u1d00ni. Gi\u00ean \u029f\u016b g\u0323ast\u1d00\u2032ns\u00ee\u00f1 gu \u029f\ua71d qa\u2032-idog\u1d00n. Gi\u00ea\u2032nhao\nQ\ua71d\u0101-its-gwai\u2032ya-i st\u1d00 t\ua71dal\u1d00\u2032\u00f1 \u029fuda\u2032\u207aog\u1d00n. \u0141\u1d00wa\u2032k x\u0101\u2032-idag\u0323a-i hao\nt\ua71dal\u1d00\u2032\u00f1 t\u0101\u2032ng\u0323ag\u1d00n.\n\nGa\u2032i\u029f\u0323uhao g\u0323a\u2032oga-i q\ua71de-\u016b\u2032g\u0323a \u029fua\u2032-i \u029f\ua71d \u029f\ua71dstag\u00ee\u2032lg\u1d00ni. Dag\u0323ala\u2032-ig\u0323a \u00ee\u2032s\u00ee\u00f1\n\u029f\ua71d \u029fu-\u00ee\u2032sdax\u0323\u00eet\u0142g\u1d00n. Isd\u0101\u2032lg\u1d00ni. Qa\u2032odi n\u1d00\u00f1 dj\u012b\u2032wa-i dj\u0113\u2032g\u1d00s gu \u029fuwa\u2032-i\n\u029f\ua71d \u029fstag\u00ee\u2032lg\u1d00ni, n\u1d00\u00f1 g\u0323a sq\u0101\u2032g\u00ee qoa\u2032na gu \u1d00. \u029f\u0323! g\u0323\u0113tg\u0323\u1d00\u2032ndi qa\u2032\u207aodi sa\u2032st\u1d00\nga g\u012bx\u0323ia\u2032wa-i gaost\u1d00t\ua71d\u1d00\u2032lg\u1d00n. Gi\u00ea\u2032nhao ga\u2032gu \u029fua\u2032-i \u029f\ua71d \u029fstagil\u0101\u2032dig\u1d00ni\ngu \u029f\ua71d x\u0113\u2032tgu l\u1d00 g\u0323ask\u012b\u2032d\u1d00n. L\u2019 dj\u0101\u2032g\u0323a \u00ees\u00ee\u2032s gi\u00ean x\u1d00\u2032ld\u1d00\u00f1a-i \u00ee\u2032s\u00ee\u00f1 l\u0101\u2032g\u0323a\nst\u00ee\u2032\u00f1g\u1d00ni. L\u2019 qat\ua71d\u1d00\u2032lg\u1d00n gi\u00ean g\u0323eiga\u2032\u00f1 g\u0323\u1d00lqa\u2032-i\u00adgiga-i l\u1d00 daqa\u2032-i\u0142g\u1d00ni.\nGi\u00ea\u2032nhao \u029f\ua71d g\u0323\u0113tg\u0323\u1d00\u2032ndies \u029f\ua71da gut l\u1d00 q\u0101\u2032\u0142g\u1d00n. Gi\u00ea\u2032nhao n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1as l\u2019\nsila\u2032-ig\u0323a sq\u0101\u2032gi g\u012b g\u0323\u1d00\u2032n\u029fa-i g\u0323ei l\u1d00 q\ua71dadj\u016b\u2032g\u1d00ni. K\ua71di\u00e4\u2032\u0142hao \u0141\u00ee\u2032nag\u00eet\nk\u00ee\u2032\u0142g\u0323ag\u00ee gutg\u0323\u0101\u2032 l\u1d00 k\u00ee\u0142gulg\u0323\u014d\u2032g\u1d00n. Gi\u00ean \u029f\ua71d q\ua71d\u014d\u2032\u0142g\u0323a qa-it giag\u1d00\u2032\u00f1g\u1d00n\nq\ua71do\u2032lg\u00ee l\u1d00 tc\ua71d\u0101\u2032nog\u0323adag\u0323og\u1d00n.\n\nQa\u2032odi s\u00ee\u00f1x\u0323aiya\u2032-i \u029f\u0323\u016b la qa\u029f\ua71dx\u0101\u2032sgag\u0323\u1d00ni. W\u0101\u2032djx\u0323ui x\u1d00n g\u0323a l\u1d00\ndj\u00ee\u0142gita\u2032ogadalg\u1d00ni. Qa\u2032odihao l\u2019 d\u012b\u2032tg\u0323a ga \u0142g\u0323u\u2032nu\u0142 g\u1d00ndax\u0323\u012b\u2032d\u1d00n.\nDjigwa\u2032-i sq\ua71dast\u00ee\u2032\u00f1 w\u1d00 gu q\ua71dad\u014d\u2032gaga\u2032-i \u029f\u0323\u016b g\u0323a \u029f\ua71d x\u0323a\u2032ostag\u1d00ni.\nTag\u012b\u2032\u00addjigida-i \u029fg\u012b\u2032x\u1d00n wa g\u0323ei \u029f\ua71d q\u1d00ngix\u0101\u2032\u00f1g\u1d00ni. Dj\u012b\u2032gu g\u0323oda\u2032-i wa g\u0323a\ng\u1d00m g\u012bdjig\u00ee\u2032\u0142dag\u0323ag\u1d00n. Sq\ua71da\u029fe\u2032i\u0142 wa g\u0323a \u012bdj\u0101\u2032g\u1d00ni. L\u2019 q\u0101\u2032\u029f\ua71dxas gu l\u1d00\nta-ig\u0323\u0101\u2032g\u00eetwas gu \u0141\u00ee\u2032nag\u00eet k\u00ee\u2032\u0142g\u0323ag\u00ee l\u1d00 ki\u0142gulai\u2032ag\u1d00n. Ha\u2032ox\u1d00n\nwa\u2032g\u0323al\u1d00\u00f1a-i k\u00eetsg\u00eelag\u0101\u2032g\u1d00ni.\n\n\u1e36\u016b\u2032hao l\u2019 q\u1d00n g\u0323ei l\u1d00 \u029f\ua71d tc\ua71dig\u0101\u2032g\u1d00n. \u1e36\u016b\u207a \u029f\ua71da h\u1d00n l\u2019 s\u0101\u2032wag\u1d00n: \u201cGi\u029fg\u0323\u1d00\u2032n\nxa-id\u1d00g\u0323a\u2032-i hao d\u012b \u00ee\u2032sda\u00f1. D\u012b \u0142\u1d00 qag\u1d00\u2032nd\u1d00-kuxa\u2032ogu.\u201d Gi\u00ea\u2032nhao dj\u012b\u2032gu\nk\ua71dudja\u2032o at \u00ee\u2032s\u00ee\u00f1 l\u1d00 la tc\ua71dig\u0101\u2032g\u1d00n. N\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1a \u012b\u0142inag\u0101\u2032g\u1d00n \u029f\ua71da ag\u1d00\u2032\u00f1\nt\ua71daqag\u1d00\u2032ng\u00eelg\u1d00n. Gi\u00ean \u029fua\u2032-i l\u0101\u2032g\u0323a \u029f\ua71d da\u2032ox\u0323\u00eet\u00adsg\u0323ag\u1d00na-i kun l\u1d00\nq\ua71deid\u0101\u2032g\u1d00n l\u0101\u2032g\u0323a g\u0101\u2032yi\u00f1g\u00ee\u00f1g\u1d00n. \u029f\u029f\u0323a la \u00ea\u2032s\u00ee\u00f1 gu\u2032tg\u0323a Q\ua71deits x\u0101\u2032-id\u1d00g\u0323a-i\nk\u00ee\u2032\u0142g\u0323ag\u00ee gu\u2032tg\u0323a l\u1d00 k\u00ee\u0142gu\u2032lg\u0323og\u1d00n. \u1e36\u016b\u2032hao h\u1d00n l\u1d00 \u0142 sudag\u0323\u014d\u2032g\u1d00n: \u201cGas\u00ee\u2032n\u029fao\ndal\u1d00\u2032\u00f1 X\u0101\u2032-id\u1d00g\u0323as sk\ua71di\u00e4\u2032x\u1d00n gu\u2032tg\u0323a \u0141\u00ee\u2032nag\u00eet k\u00ee\u2032\u0142g\u0323ag\u00ee dal\u1d00\u2032\u00f1\nk\u00ee\u0142gul\u0101\u2032-udja\u00f1. G\u1d00m dal\u1d00\u2032\u00f1 g\u0323a t\ua71dal\u1d00\u2032\u00f1 \u029f\u0101\u2032gaskig\u0323\u0101\u2032\u00f1ax\u1d00\u00f1ga.\u201d \u1e36\u016b\u2032hao h\u1d00n\nl\u2019 s\u016bg\u1d00n \u201cH\u1d00\u2032n\u029fgua g\u012b\u2032na g\u0323\u0101\u2032-itgasa\u00f1 t\ua71dal\u1d00\u2032\u00f1 gud\u1d00\u00f1\u014d\u2032-udj\u00ee.\u201d\n\n\u1e36\u016b\u2032hao \u029f\ua71d dag\u0323a-ilans\u029fia\u2032-i \u029f\u0323\u016b h\u1d00n l\u2019 s\u016b\u2032g\u1d00n: \u201cInax\u0323ua\u2032hao i\u029f\ua71d ta\u2032og\u1d00n ga\n\u0113\u2032dj\u00een tc\ua71d\u0101\u2032nudig\u0323a. \u0141\u1d00wa\u2032k xa-id\u1d00g\u0323a\u2032-i hao \u012b\u2032dj\u00ee.\u201d Gi\u00ea\u2032nhao g\u0323\u0101\u2032lx\u0323ua\nt\ua71dal\u1d00\u2032\u00f1 t\u0101\u2032ng\u0323ax\u0323\u00eett\ua71d\u0113\u2032dj\u00eeni. Gi\u00ea\u2032nhao q\ua71d\u014d\u2032\u0142g\u0323a t\ua71dal\u1d00\u2032\u00f1 g\u0323agad\u0101\u2032\u00f1g\u1d00n\u00ee. Gi\u00ean\nt\ua71dal\u1d00\u2032\u00f1 da\u2032ox\u0323id\u1d00n\u00ee. Tc\ua71d\u0101\u2032nuwa-i w\u1d00 gu yug\u0323od\u012b\u2032\u00adg\u1d00n\u00ee. Gi\u00ean g\u0323a ag\u1d00\u2032\u00f1\n\u0142k\ua71d\u00ee\u2032nxet t\ua71dal\u1d00\u2032\u00f1 g\u1d00nd\u0101\u2032ldi q\u0101\u2032odi q\ua71d\u0101\u2032xo \u0142g\u012b\u2032\u00adg\u0323odia t\ua71d\u1d00\u2032lg\u00ee gi t\ua71dal\u1d00\u2032\u00f1\ngwasq\u0101\u2032\u00f1g\u1d00n\u00ee. Tc\ua71d\u0101\u2032nuwa-i dj\u00ee\u2032nxa q\ua71daxas\u029fg\u0323a\u00adw\u0101\u2032g\u1d00n\u00ee.\n\nGi\u00ea\u2032nhao s\u00ee\u00f1g\u0323a\u029f\u0323andala\u2032-i \u029f\u0323\u016b t\ua71dal\u1d00\u2032\u00f1 dao\u029f\ua71dxa\u2032g\u1d00ni. \u1e36\u016b\u2032hao n\u1d00\u00f1 \u012b\u2032\u0142i\u00f1a \u029f\ua71d\nx\u1d00ld\u0101\u2032\u00f1g\u0323atda\u2032g\u1d00n\u00ee. \u029f\ua71d\u1d00 l\u1d00 q\ua71daixag\u016b\u2032\u0142dag\u1d00n. Gi\u00ea\u2032nhao l\u1d00 \u0142 tc\ua71d\u012b\u2032g\u1d00n. L\u2019\ng\u0323at\u029f\u0323sk\u012b\u2032d\u1d00n. Ga\u2032-ist\u1d00 l\u1d00 gia\u2032xa\u029f\ua71dxag\u1d00n\u00ee. L\u2019 g\u0323adaga\u2032-i \u029f\u0323\u016b \u00ee\u2032s\u00ee\u00f1 l\u1d00 \u029f\ua71d\ntc\ua71d\u012b\u2032g\u1d00n. Ga\u2032-ist\u1d00 l\u2019 g\u0323atg\u00ee\u2032lg\u1d00n. I\u0142\u00ee\u2032ndj\u00eeda-i g\u012b\u2032nag\u0323a wa\u029f\u0323ux\u1d00\u2032nhao\nt\ua71dal\u1d00\u2032\u00f1 g\u012b\u2032\u207ag\u1d00n. Ga \u029fg\u0323u\u2032nu\u0142 hao t\ua71dal\u1d00\u2032\u00f1 tag\u012b\u2032dj\u00eeg\u00eeda\u2032d\u1d00g\u1d00n. Qoan \u00ea\u2032s\u00ee\u00f1\n\u029f\ua71d \u029f\ua71d\u2032dag\u1d00n\u00ee.\n\nGi\u00ea\u2032nhao \u029f\ua71d qa\u2032-idawa-qa\u029f\u0323\u2032g\u1d00n. Gi\u00ea\u2032nhao st\u1d00 \u029f\ua71d \u029fu-\u00eesdax\u0323\u012b\u2032d\u1d00n\u00ee. Gi\u00ean\nG\u1d00sqo \u029f\u0101\u2032st\u1d00x\u1d00n \u029f\ua71d\u029fuda\u2032og\u1d00ni. Ga-i g\u0323ala\u2032-i g\u0323a \u012b\u029f\ua71d gi xe-u\u2032 dala\u2032\u00f1\nd\u1d00\u2032\u00f1at sq\ua71dag\u0323e\u2032id\u1d00n\u00ee. Gi\u00ean \u029f\ua71d tad\u0101\u2032\u00f1g\u00ee qa\u2032odi \u029f\ua71d st\u012b\u2032\u0142sg\u0323ag\u1d00n. Ga\u2032-i\u029f\u0323u \u029f\ua71d\nx\u0323\u016bt\u00ee\u2032s\u029f\ua71dxag\u00eelg\u1d00n. G\u1d00m \u029fgu g\u0323a \u029f\ua71d gig\u0323a\u2032ogial-\u0142i\u00f1a\u2032-i ga\u2032og\u0323\u1d00\u00f1g\u1d00n. Gi\u00ea\u2032nhao\n\u029f\ua71d \u029fu-\u00eesd\u0101\u2032l qa\u2032odihao gia\u2032gu \u012b\u2032s\u029f\u00ee\u00f1a \u029f\ua71d q\u0113\u2032xag\u1d00n. Dala\u2032-i\ngug\u0323oy\u016b\u2032\u1d00ng\u1d00n.\n\nGi\u00ean gut \u029f\ua71d \u00ee\u2032sdi qa\u2032odi \u029f\u016bgoag\u0323a n\u1d00\u00f1 x\u1d00\u2032ld\u1d00\u00f1a g\u0101\u2032yi\u00f1g\u00ee\u00f1g\u1d00n. Q\u0101\u00f1\nsg\u0323\u0101\u2032nag\u0323wa-i g\u012b l\u1d00 ki\u00e4g\u0101\u2032\u00f1g\u1d00n. Dala\u2032-i l\u2019 g\u00ee\u00f1x\u0323uaiga\u2032-i hao l\u2019 g\u00ee\u00f1s\u016b\u2032g\u1d00n.\nQa\u2032odi l\u2019 x\u0323\u00eelg\u0101\u2032g\u0323ada-i ga\u00f1\u0101\u2032x\u1d00n q\ua71da\u2032gust\u1d00 kw\u0113\u2032\u02bcg\u0323ax\u0323idig\u1d00n.\n\nGa\u00f1\u0101\u2032x\u1d00nhao \u029f\ua71d \u029fuda\u2032og\u1d00n. G\u0323\u0113\u2032gix\u1d00n \u029f\ua71d \u029fuda\u2032o\u029f\ua71dxag\u00eelg\u1d00n. Dag\u0323ala\u2032-ig\u0323a g\u1d00\nst\u1d00 \u029f\ua71d \u012b\u2032dj\u00ee\u00f1 gu \u029f\ua71d qa-idj\u016b\u2032\u029f\ua71dxag\u1d00n. Ga\u2032-igu \u029f\ua71d nax\u0101\u2032\u00f1 qa\u2032odi Tc\ua71d\u0101\u2032a\u0142\ng\u0323a \u029f\ua71d \u012b\u2032dj\u00een.\n\nA\u2032hao \u029fan \u0101\u2032sga-i g\u0323e\u2032ida.\n\n\n\n\n\n\n\n\nENGLISH TRANSLATIONS\n\n\nRAVEN TRAVELING\n\n\n[Told by John Sky of Those-born-at-Skedans] [173]\n\nOver this island [174] salt water extended, they say. Raven flew about.\nHe looked for a place upon which to sit. After a while he flew away to\nsit upon a flat rock which lay toward the south end of the island. All\nthe supernatural creatures lay on it like Gen\u014d\u2032, [175] with their necks\nlaid across one another. The feebler supernatural beings were stretched\nout from it in this, that, and every direction, asleep. It was light\nthen, and yet dark, they say.\n\n\n[Told by Job Moody of the Witch People [176]]\n\nThe Loon\u2019s place [177] was in the house of N\u1d00\u00f1k\u00ee\u2032ls\u029fas. One day he went\nout and called. Then he came running in and sat down in the place he\nalways occupied. And an old man was lying down there, but never looking\ntoward him. By and by he went out a second time, cried, came in, and\nsat down. He continued to act in this manner.\n\nOne day the person whose back was turned to the fire asked: \u201cWhy do you\ncall so often?\u201d \u201cAh, chief, I am not calling on my own account. The\nsupernatural ones tell me that they have no place in which to settle.\nThat is why I am calling.\u201d And he said: \u201cI will attend to it\n(literally, \u2018make\u2019).\u201d\n\n\n[Continued by John Sky]\n\nAfter having flown about for a while Raven was attracted by the\nneighboring clear sky. Then he flew up thither. And running his beak\ninto it from beneath he drew himself up. A five-row town lay there, and\nin the front row the chief\u2019s daughter had just given birth to a child.\nIn the evening they all slept. He then skinned the child from the foot\nand entered [the skin]. He lay down in its place.\n\nOn the morrow its grandfather asked for it, and it was given to him. He\nwashed it, and he put his feet against the baby\u2019s feet and pulled up.\nHe then put it back. On the next day he did the same thing and handed\nit back to its mother. He was now hungry. They had not begun to chew up\nfood to put into his mouth.\n\nOne evening, after they had all gone to bed and were asleep, Raven\nraised his head and looked about upon everything inside the house. All\nslept in the same position. Then by wriggling continually he loosened\nhimself from the cradle in which he was fastened and went out. In the\ncorner of the house lived a Half-rock being, [178] who watched him.\nAfter she had watched for a while he came in, holding something under\nhis blanket, and, pushing aside the fire which was always kept burning\nbefore his mother, he dug a hole in the cleared place and emptied what\nhe held into it. As soon as he had kneaded it with the ashes he ate it.\nIt gave forth a popping sound. He laughed while he ate. She saw all\nthat from the corner.\n\nAgain, when it was evening and they were asleep, he went out. After he\nhad been gone for a while he again brought in something under his\nblanket, put it into the ashes and stirred it up with them. He poked it\nout and laughed as he ate it. From the corner of the house the\nHalf-rock one looked on. He got through, went back, and lay down in the\ncradle. On the next morning all the five villages talked about it. He\nheard them.\n\nThe inhabitants of four of the five towns had each lost one eye. Then\nthe old woman reported what she had seen. \u201cBehold what that chief\u2019s\ndaughter\u2019s child does. Watch him. As soon as they sleep he stands up\nout of himself.\u201d His grandfather then gave him a marten-skin blanket,\nand they put him into the cradle. At his grandfather\u2019s word some one\nwent out. \u201cCome to sing a song for the chief\u2019s daughter\u2019s baby\noutsi-i-ide, outsi-i-ide.\u201d As they sang for him one in the line, which\nextended along the entire village front, held him. By and by he let him\nfall, and they watched him as he went. Turning around to the right as\nhe went, he struck the water.\n\nAnd as he drifted about he cried without ceasing. By and by, wearied\nout with crying, he fell asleep. After he had slept a while something\nsaid: \u201cYour mighty grandfather says he wants you to come into his\nhouse.\u201d He turned around quickly and looked out from under his blanket,\nbut saw nothing. Again, as he floated about, something repeated the\nsame words. He looked quickly around toward it. He saw nothing. The\nnext time he looked through the eyehole in his marten-skin. A\npied-billed grebe came out from under the water, saying \u201cYour mighty\ngrandfather invites you in,\u201d and dived immediately.\n\nHe then got up. He was floating against a kelp with two heads. He\nstepped upon it. Lo! he stepped upon a house pole of rock having two\nheads. He climbed down it. The sea was just as good as the world above.\n[179]\n\nHe then stood in front of a house. And some one called him in: \u201cEnter,\nmy son. Word has arrived that you come to borrow something from me.\u201d He\nthen went in. An old man, white as a sea gull, sat in the rear part of\nthe house. He sent him for a box that hung in the corner, and, as soon\nas he had handed it to him, he successively pulled out five boxes. And\nout of the innermost box he handed him two cylindrical objects, one\ncovered with shining spots, the other black, saying \u201cI am you. That\n[also] is you.\u201d He referred to something blue and slim that was walking\naround on the screens whose ends point toward each other in the rear of\nthe house. And he said to him: \u201cLay this round [speckled] thing in the\nwater, and after you have laid this black one in the water, bite off a\npart of each and spit it upon the rest.\u201d\n\nBut when he took them out he placed the black one in the water first\nand, biting off part of the speckled stone, spit it upon the rest,\nwhereupon it bounded off. Because he did differently from the way he\nwas told it came off. He now went back to the black one, bit a part of\nit off and spit it upon the rest, where it stuck. Then he bit off a\npart of the pebble with shiny points and spit it upon the rest. It\nstuck to it. These were to be trees, they say. [180]\n\nWhen he put the second one into the water it stretched itself out. And\nthe supernatural beings at once swam over to it from their places on\nthe sea. In the same way Mainland [181] was finished and lay quite\nround on the water.\n\nHe floated first in front of this island (i.e., the Queen Charlotte\nislands), they say. And he shouted landward: \u201cG\u016b\u2032sga wag\u0323elai\u2032dx\u0323\u1d00n\nh\u0101-\u014d-\u014d\u201d (Tsimshian words meaning \u201cCome along quickly\u201d) [but he saw\nnothing]. Then [he shouted]: \u201cHa\u2032l\u1d00 gud\u1d00\u00f1\u0101\u2032\u00f1 \u0142g\u0323\u0101\u2032g\u00ee\u00f1 gw\u0101\u2032-\u0101-\u0101\u201d (Haida\nequivalent of the preceding). Some one came toward the water. Then he\nwent toward Mainland. He called to them to hurry, [saying] \u201cHurry up in\nyour minds,\u201d but he saw nothing. He spoke in the Tsimshian tongue. Then\none with an old-fashioned cape and a paddle over his shoulder came\nseaward. This is how he started it that the Mainland people would be\nindustrious.\n\nPushing off again toward this country, he disembarked near the south\nend of the island. On a ledge a certain person was walking. Toward the\nwoods, too, among fallen trees, walked another. Then he knocked him who\nwas walking along the shore into the water. Yet he floated, face up.\nWhen he again knocked him in the same thing was repeated. He was unable\nto drown him. This was because the Ninstints people were going to\npractise witchcraft. And he who was walking among the trees had his\nface cut by the limbs. He did not wipe it. This was Greatest-crazy-one\n(Q\u014dn\u0101\u2032\u00f1-sg\u0323\u0101\u2032na), they say.\n\nHe then turned seaward and started for the Heiltsuk coast (\u029fdj\u00ee\u00f1).\n[182] As he walked along he came to a spring salmon that was jumping\nabout and said to it: \u201cSpring-salmon, strike me over the heart.\u201d Then\nit turned toward him. It struck him. Just as he recovered from his\ninsensibility it went into the sea. Then he built a stone wall close to\nthe sea and behind it made another. When he told it to do the same\nthing again the spring salmon hit him, and, while he was on the ground,\nafter jumping along for a while, it knocked over the nearer wall. But\nwhile it was yet moving along inside the farther wall he got up, hit it\nwith a club, killed it, and took it up. [183]\n\nHe then called in the crows to help him eat it. They made a fire and\nroasted it [on hot stones]. He afterward lay down with his back to the\nfire. He told them to wake him when it was cooked. He then overslept.\nAnd they took everything off from the fire and ate. They ate\neverything. They then poked some of the salmon between his teeth. And\nhe awoke after he had slept a while and told them to take the covering\noff the roast. And they said to him: \u201cYou ate it. After that you went\nto sleep.\u201d \u201cNo, indeed, you have not taken the coverings off yet.\u201d\n\u201cWell, poke a stick between your teeth.\u201d He then poked a stick between\nhis teeth. He poked out some from his teeth. He thereupon spit into the\ncrows\u2019 faces and said: \u201cFuture people shall not see you flying about\nlooking as you do now.\u201d They were white, they say, but since that time\nthey have been black.\n\nAnd walking away from that place he sat down near the end of a trail.\nAfter he had wept there for a while some people with feathers on their\nheads and gambling-stick bags on their backs came to him and asked him\nwhat the matter was. \u201cOh, my mother and my father are dead. Because\nthey told me I was born [in the same place] as you I wander about\nseeking you.\u201d They then started home with him. Lo, they came to a\nhouse. Then they made him sit down. One of the men went around behind\nthe screens by the wall passage. After staying away for a while [he\ncame in and] his legs were wet. He brought a salmon with its back just\nbroken. They rubbed white stones against each other to make a fire.\nNear it they cut the salmon open. They put stones into the fire,\nroasted the salmon, and, when it was cooked, made him sit down in the\nmiddle. There they ate it. These were the Beavers, they say. They were\ngoing out to gamble, but turned back on account of him.\n\nOne of them again went behind the screens. He brought out a dish of\ncranberries, and that, too, they finished. Again he went in. He brought\nout the inside parts of a mountain goat, and they divided them into\nthree portions, and made Raven\u2019s portion big. Then they said to him:\n\u201cYou had better not go away. Live with us always.\u201d They then put their\ngambling-stick bags upon their backs and started off.\n\nWhen it was near evening they came home. He was sitting in the place\n[where they had left him]. Again one went in. He again brought out a\nsalmon. They steamed it. And they also brought out cranberries. They\nalso brought out the inside parts of a mountain goat. After they had\neaten they went to bed. On the next day, early in the morning, after\nthey had eaten three sorts of food, they put the gambling-stick bags\nupon their backs and started off again.\n\nHe then went behind the screen. Lo, a lake lay there. From it a creek\nflowed away in which was a fish trap. The fish trap was so full that it\nlooked as if some one were shaking it. There were plenty of salmon in\nit, and in the lake very many small canoes were passing one another.\nSeveral points were red with cranberries. L\u0113n [184] and women\u2019s songs\n[185] resounded.\n\nThen he pulled out the fish trap, folded it together, and laid it down\nat the edge of the lake. He rolled it up with the lake and house, put\nthem under his arm, and pulled himself up into a tree that stood close\nby. They were not heavy for his arm.\n\nHe then came down and straightened them out. And he lighted a fire, ran\nback quickly, brought out a salmon, and cooked it hurriedly. He ate it\nquickly and put the fire out again. Then, sitting beside it, he cried.\n\nAs he sat there, without having wiped away his tears, they came in.\n\u201cWell, why are you crying?\u201d \u201cI am crying because the fire went out some\ntime ago.\u201d They then talked to each other, and one of them said to him:\n\u201cThat is always the way with it.\u201d\n\nThey then lighted the fire. One of them brought out a salmon from\nbehind [the screens] and they cut it across, steamed, and ate it. After\nthey had finished eating cranberries and the inside parts of a mountain\ngoat they went to bed. The next morning, very early, after they had\nagain eaten the three kinds of food, they took their gambling-stick\nbags upon their backs and went off.\n\nHe at once ran inside. He brought out a salmon, cooked it, and ate it\nwith cranberries and the inside parts of a mountain goat. He then went\nin and pulled up the fish trap. He flattened it together with the\nhouse.\n\nAfter he had laid them down he rolled the lake up with them and put all\ninto his armpit. He pulled himself up into a tree standing beside the\nlake. Halfway up he sat down.\n\nAnd after he had sat there for a while some one came. His house and\nlake were gone from their accustomed place. After he had looked about\nthe place for some time he glanced up. Lo, he (Raven) sat there with\ntheir property. Then he went back, and both came toward him. They went\nquickly to the tree. They began working upon it with their teeth. When\nit began to fall, he (Raven) went to another one. When that, too, began\nto fall he sat down with his [burden] on one that stood near it. After\nhe had gone ahead of them upon many trees in the same way they gave it\nup. They then traveled about for a long time, they say. After having\nhad no place for a long time they found a lake and settled down in it.\n\nThen, after he (Raven) had traveled around inland for a while, he came\nto a large open place. He unrolled the lake there. There it lay. He did\nnot let the fish trap or the house go. He kept them to teach the\nSeaward (Mainland) people and the Shoreward (Queen Charlotte islands)\npeople, they say.\n\nWhile he was walking along near the edge of the water [he saw] a part\nof some creature looking like a woman sticking out of the water at the\nmouth of Lalg\u012b\u2032mi. [186] He was fascinated by her, made a canoe, and\nwent to her. When he got near she went under the water in front of him.\nAfter he had made a canoe of something different he went to her again.\nWhen he got near to her she sank into the water. He made one of\nsomething still different. Again she sank into the water before him.\n\nNow, after he had searched about for a while, he opened a wild pea\n(x\u014d\u2032ya \u029f\u016b\u2032g\u0323a, \u201cRaven\u2019s canoe\u201d) with a stick and went out to her in it.\nWhen he came near to get her that time she did not go under the water.\nHe came alongside of her and took her in. She wore a dancing skirt and\ndancing leggings. He then got the canoe ashore, untied her dancing\nleggings and dancing skirt, and wiped her all over. He ran to the\nwoods, got a tc\u0101\u2032\u0142g\u0323a, [187] and drew it over her for a blanket.\n\nHe then launched the canoe and put her in it, and they started\nlandward. [188] He set her ashore on the west arm of Cumshewa inlet\n(G\u0323a\u2032oqons) and also took out the house for her, but kept the fish trap\nin his armpit. He did so because he was going to teach [some one] about\nit.\n\nHe then went back again. After he had passed along Seaward land (the\nmainland) in his canoe for some time, behold, a person came along by\ncanoe. The hair on the top of his head was gathered in a pointed tuft.\nAnd he (Raven) held his canoe off at arm\u2019s length for a while. The\ncanoe was full of hair seal. Then he questioned him: \u201cTell me, where\ndid you gather the things you have?\u201d \u201cWhy, there are plenty of them\u201d\n[he replied], and he picked up his hunting spear. After he had looked\nbetween the canoes he speared something. He pulled out a hair seal.\n\u201cLook in\u201d [he said], and he (Raven) looked in. He could see nothing. \u201cI\nsay, I am this way (i.e., have bad eyesight) because a clam spit upon\nme. Since then I have been unable to see anything.\u201d He then stretched\nhis head over. He stretched it to him. And, having pulled a blood clot\nout of his eye with his finger nails, he put it back again. He used bad\nwords to him, therefore he did not take it out for good. Now, he\n(Raven) treated him well. He made many advances to him, but he could\nnot get [what he wanted] and started off.\n\nAfter he had gone along for some time, lo, Eagle [189] was coming; and\nhe said to him: \u201cComrade, I have been drinking sea water. You, too, had\nbetter drink sea water.\u201d And he drank some in his sight. At once he\ndefecated as he went along. Then Eagle, too, drank some. He also\ndefecated as he went, and he said: \u201cCousin, come, let us build a fire.\u201d\n\u201cWait, I am looking for the place.\u201d Then Eagle pulled a water-tight\nbasket out from under his armpit and drank from it. At once what he had\ndrunk spurted from his mouth as he went along. After they had gone\nalong for a while they landed upon certain flat rocks extending into\nthe sea.\n\nThen Raven went up first and lighted a fire. He again watched Eagle as\nhe kept taking out his basket and drinking water. He intended to take\nit, but he did not have an opportunity. Eagle also let the contents of\nhis stomach run into the ground, and they went out of sight. Then he\n(Raven) took a walk. \u201cI am going to drink,\u201d he said, and passed into\nthe woods. Having taken roots and put root sap into the hat he wore, he\nwent to him. While coming back he drank of it on the way. And he asked\nEagle to taste it. He handed it to him. He looked into it. He sniffed\nat it. \u201cTell me, cousin, why does your water smell like pitch?\u201d \u201cWell,\ncousin, the water hole was in clay.\u201d\n\nHe then broke off tips of branches from a hemlock that had clusters of\ntwigs sticking out all round them and gave them to him. \u201cCousin, put\nthese upon the fire.\u201d And he put them upon the fire. W\u0101-\u0101-\u0101, it burned\nbrightly. And after he had done this a while, lo, Eagle pulled out his\nbasket. As soon as he saw that, he (Raven) ran to the end of a clump of\nlimbs and stepped heavily upon it to break it. \u201cClump of branches, fall\ndown, fall down\u201d [he said], and it broke and was coming down. Then he\nsaid to Eagle, \u201cHukukukuk.\u201d [190] Eagle ran from his water in terror.\n\nThen Raven put on his feather clothing and flew away with it. Eagle,\ntoo, put on his feather clothing and flew after him. He tried to hook\nhis claws into him, and water was jerked out of [the basket]. As this\nhappened the salmon streams were formed. Eagle gave up the pursuit, and\nhe (Raven) continued scattering water out of his mouth. After a while\nhe emptied the last where he had stretched out the first [lake]. He\ntreated this island in the same manner. After that he emptied [the\nlast] at the head of Skeena. [191]\n\nEagle was also called L\u0101\u2032g\u0323a\u0142\u1d00m. [192]\n\nRaven finished this. He then traveled northward. After he had traveled\nfor a while he came to where a village lay. He then put himself in the\nform of a conifer needle into a water hole behind the chief\u2019s house and\nfloated about there awaiting the chief\u2019s daughter.\n\nThe chief\u2019s child then went thither for water, and he floated in the\nwater that she dipped up. She threw this out and dipped a second time,\nbut he was still there. And when close to her he said: \u201cDrink it.\u201d\n\nNot a long time after that she became pregnant. Then she gave birth [to\na child], and its grandfather washed the child all over and put his\nfeet to its feet. It began to creep about. After it had crept about for\na while it cried so violently that no one could stop it. \u201cBoo hoo,\nmoon,\u201d it kept saying. After it had tired them out with its crying they\nstopped up the smoke hole, and, having pulled one box out of another\nfour times, they gave it a round thing. There came light throughout the\nhouse. After it had played with this for a while it let it go and again\nstarted to cry. \u201cBoo hoo, smoke hole,\u201d it cried. They then opened the\nsmoke hole, and it cried again and said: \u201cBoo hoo, more.\u201d And they made\nthe space larger. Then he flew away with it. Marten [193] pursued him\nbelow. T\u0101\u2032\u029f\u1d00tg\u0323\u0101\u2032d\u1d00la, [194] too, chased him above. They gave it up and\nreturned.\n\nHe then put the moon into his armpit. And, after he had traveled about\nfor a while, he came to where Sea-gull and Cormorant sat. He made them\nquarrel with each other. And he said to Cormorant: \u201cPeople tell me to\nbrace myself on the ground with my tongue this way [when fighting].\u201d He\nthen did it, and [Raven] went quickly to him. He bit off his tongue.\n\nThen he made it into an eulachon. And he put on his cape and rubbed\nthis all over it, and he rubbed it on the inside of the canoe as well.\nThen he also put rocks in and went in front of Qadadj\u00e2\u2032n. [195] And he\nentered his house. \u201cH\u012b, I, too, have become cold.\u201d Qadadj\u00e2\u2032n was lying\nwith his back to the fire and, looking toward him, saw his canoe,\ncovered with slime, lying on the water as if full. He then became angry\nand pulled the screen down toward the fire. Eulachon immediately poured\nforth. He then threw the stones out of the canoe and put them into it.\nWhen it was full, he went off with them.\n\nAfter he had distributed the eulachon along the mainland in the places\nwhere they now are and had put some in Nass inlet, he left a few in the\ncanoe.\n\nHe then placed ten paddles under these, of which the bottom one had a\nknot hole running through it. And he shouted landward to where a\ncertain person lived. She then brought out a basket [196] on her back,\nand he said to her: \u201cHelp yourself, chieftainess.\u201d After she had put\nthem into [the basket] a while, and her basket was nearly full, he\nstepped upon a stalk of \u0142qe\u0101\u2032ma [197] which he had provided and said:\n\u201c\u0100-\u0101-\u0101, I feel my canoe cracking.\u201d He then pushed it from the land, and\nwhen she stretched out her arm for more [eulachon] he pulled out the\nhairs under her armpit.\n\nFern-woman (Sn\u1d00ndj\u0101\u2032\u00f1-djat) at once called for her sons. Both her sons\nknew how to throw objects by means of a stick, they say. [198] He\nimmediately fled. And one of them shot at him and broke his paddle. And\nafter they had broken ten he paddled with the one that had a knot hole.\nWhen they shot after him again he said \u201cThrough the knot hole,\u201d and\nthrough the knot hole went the stone. Thus he was saved. He had\ndexterously got her armpit hair.\n\nHe then left the canoe. He came to a shore opposite some people who\nwere fishing with fish rakes in Nass. And he said: \u201cHallo, throw one\nover to me. I will give you light.\u201d But they said: \u201cH\u1d00 h\u0101\u2032-\u0101-\u0101, he who\nis speaking is the one who is always playing tricks.\u201d He then let a\nsmall part shine and put it away again. They forthwith emptied their\ncanoe in front of him several times.\n\nHe then called a dog and said to it: \u201cShall I make (or ordain) four\nmoons?\u201d The dog said that would not do. The dog wanted six. He (Raven)\nthen said to him: \u201cWhat will you do when it is spring?\u201d \u201cWhen I am\nhungry I will move my feet in front of my face.\u201d And he made it as he\n(the dog) told him to do, they say.\n\nHe then bit off a part of the moon. After he had chewed it for a while\nhe threw it up [into the sky]. \u201cFuture people are going to see you\nthere in fragments forever.\u201d He then broke the moon into halves by\nthrowing it down hard and threw [half of] it up hard into the air, the\nsun as well.\n\nThence he traveled northward. The smoke of House-point was near him. He\nthen pulled off his hair ribbon and threw one end of it over here. He\nat once ran across on it. And he walked about the town, peering in\n[through the cracks]. The wife of the town chief of House-point had\ngiven birth to a child. And he waited until evening. Then, at the time\nwhen they went to bed, he entered [the child\u2019s] skin and himself became\nnewly born.\n\nEvery morning they washed him, and his father held him on his knee.\nAfter a while his aunt came down to the fire. They handed him to his\naunt. After she had held him for a while he pinched her teats.\n\u201cHa\u2032oia,\u201d she said. \u201cWhy do you say that, \u029f\u0323a?\u201d [199] \u201cWhy, he nearly\nfell from me.\u201d The town chief was named \u201cHole-in-his-fin,\u201d and his\nnephew was named \u201cFin-turned-back.\u201d\n\nAfter a while he thought: \u201cI wish the village children would go\npicnicking.\u201d And on the next day the children of the town went\npicnicking. They brought along all sorts of good food. And his aunt\nbrought him to the same place. When they had played for a while they\nwent away. After they had all gone his aunt sat there alone. He looked\nabout, entered his own skin quickly, and seized his aunt. And his aunt\nsaid: \u201cDo not take hold of me. I am single because your father is going\nto eat my gifts.\u201d [200]\n\nThen, as soon as she started off, he became a baby again. His aunt was\ncrying and as she went had it on her mind to tell what had happened. He\nwished his aunt would forget it when she went in. And she went in.\nAfter her brother had looked at her a while he asked: \u201cWhat is the\ncause of those tear marks?\u201d \u201cWhy, I discovered him eating sand. That is\nwhy I am crying.\u201d\n\nHe then started along by the sea and, having punched holes in the\nshells brought up by the tide, he made two dancing rattles. And he ran\ntoward the woods. He took grave mats, frayed out the ends, and fastened\nshells upon these. He made them into a dancing skirt. And he said to\nthe ghost: \u201cAre you awake?\u201d It got up for him, and he tied the dancing\nskirt upon it. He also put the rattle into its hand. And he said to it:\n\u201cWalk in front of the town. When you reach the middle wave the rattle\nin front of you toward the houses. A deep sleep will fall then upon\nthem.\u201d\n\nNow it began to dance, they say. When it waved the rattle toward the\ntown, just as he had told it to do, they began to mumble in their\nsleep. They had nightmares. He then went into the first house and,\nroughly pulling out a good-looking woman, lay there with her. And he\nentered the next one. There, too, he lay with somebody. As he went\nalong doing this he entered his father\u2019s house, went to where his aunt\nslept, and lay with her.\n\nAnd a certain old woman living in the house corner did not have a\nnightmare. She had been observing the chief\u2019s son in the cradle come\nout of himself. Then he went out again. After he had been away for a\nwhile he came in and lay down to sleep in the cradle. He made the ghost\nlie down again.\n\nThe town people told one another in whispers that he had lain with his\naunt, and his mother, Flood-tide-woman, as well. This went on for a\nwhile; then, all at once, there was an outbreak. Then they drove\nFlood-tide-woman away with abusive language. Her boy, too, they drove\noff with her with abusive words. She was the sister of Great-breakers,\n[201] belonging to the Strait people, they say.\n\nAnd they came along in this direction (i.e., toward Skidegate). After\nthey had come along for a while they found a young sea otter opposite\nthe trail that runs across Rose Spit (G\u0323o\u2032\u0142gust\u1d00). His mother then\nskinned it and sewed it together. Now she stretched it and, having\nscraped it, laid it out to dry. When it was dried she made it into a\nblanket for her son. He was N\u1d00\u00f1k\u00ee\u2032ls\u029f\u0323as-\u0142i\u00f1a\u2032-i, [202] they say.\n\nAnd after they had traveled for a while she stood with her child in\nfront of her brother\u2019s house. By and by somebody put his head out. \u201cAh,\nFlood-tide-woman stands without.\u201d \u201cN-n-n, she has done as she always\ndoes (i.e., been unfaithful to her husband), and for that reason comes\nback again,\u201d said her brother. And again he spoke: \u201cWith her is a boy.\nCome, come, come, let her in.\u201d\n\nThen she came in with her son. And her brother\u2019s wife gave them\nsomething to eat. By and by he asked of her: \u201cFlood-tide-woman, what\nare you going to name the child?\u201d And she moved her hand over the back\nof her head. She scratched it [in embarrassment]. \u201cWhy, I am going to\nname your nephew N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142i\u00f1a\u2032-i.\u201d As she spoke she held back her\nwords hesitatingly. \u201cI tell you, name him differently, lest the\nsupernatural beings who are afraid to think of him (the bearer of that\nname) hear that a common child is so called.\u201d\n\nWhile she was staying with her brother her child walked about. He\nbanged the swinging door roughly. \u201cFlood-tide-woman, stop that child\nfrom continually opening the door in that way.\u201d \u201cWhy, chief, I never\ncan stop him.\u201d \u201cJust hear what she says. What a common child is\ncontinually doing the supernatural beings ever fear to do.\u201d On another\nday, while Great-breakers was lying down, he banged the door again. He\nsaid to the mother: \u201cFlood-tide-woman, a common child is doing the same\nthing again. Try to stop him.\u201d \u201cWhy, chief, I can never stop your slave\nnephew.\u201d\n\nAnd where he was sitting with his mother by the fire, on the side\ntoward the door, right there he defecated. And his uncle\u2019s wife made a\npooping sound at him. \u201cI shall indeed go with that husband\u2019s nephew,\u201d\nhe heard his uncle\u2019s wife say. [203]\n\nOn the next day, very, very early in the morning, he started off. After\nhe had gone along for some time he came to some persons who burst into\nsinging sweet songs and danced. They then asked him: \u201cTell us, what are\nyou doing hereabout?\u201d \u201cI am gathering woman\u2019s medicine.\u201d \u201cWell, what do\nyou call woman\u2019s medicine? Is woman\u2019s medicine each other\u2019s medicine?\u201d\n\u201cYes; it is each other\u2019s medicine.\u201d Those women chewed gum as they\nsang. Then one of these gave him a piece. \u201cThis is woman\u2019s medicine.\u201d\nAnd one of them gave him directions: \u201cNow, when you enter the house,\npass round to the right. Chew the gum as you go in. And when your\nuncle\u2019s wife asks it of you, by no means give it to her. Ask of her the\nthing her husband owns. When it is in your hands give the gum to her.\u201d\nAnd he went away from the singers. When he entered the gum stuck out\nred from his mouth. Then his uncle\u2019s wife said to him: \u201cI say,\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i, come, give me the gum.\u201d He paid no attention to\nher. He then sat down beside his mother, and to his mother he said:\n\u201cTell her to give me the thing my uncle owns. I will then give her the\ngum.\u201d Then his mother went to her. She told it her. And to her she gave\nsomething white and round. He then handed her the gum. While his\nuncle\u2019s wife chewed it and swallowed the juice he saw that her mind was\nchanged.\n\nSome time after that his fathers [204] went by on the sea. And he said\nto a dog sitting near the door: \u201cN\u1d00\u00f1ki\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i says he desires\nthe place where his fathers now are to dry up and leave them.\u201d And\nimmediately it went out and said so. The tide left them high and dry,\nand they were in great numbers. They made a scraping sound in their\nefforts to move. He then said to his mother: \u201cI say, go and pour water\nupon my fathers.\u201d She then went down to them, and she did not look upon\nher husband. She poured it only upon Fin-turned-back. And he went to\nhis mother and told her to pour water upon his father. She acted as if\nshe did not hear his voice. They were going to the supernatural beings\nof Da\u2032osg\u00ean [205] to buy a whale, they say.\n\nThen he came in and said to the dog again: \u201cGo and say,\n\u2018N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i says he desires the tide to come in to his\nparents.\u2019\u201d He then went out quickly and said it. X\u0323\u016b-\u016b-\u016b-\u016b-\u016b (noise of\nthe waves coming in), and they at once were moving along far off on the\nwater.\n\nAnd, after they had been gone a while, they returned to that place. And\nagain he said to the dog: \u201cGo and say, \u2018N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i says he\nwishes his parents to leave something for him.\u2019\u201d He then went out\nquickly and said so. Something black was sent to one end of the town.\nHe went thither. A whale floated there.\n\nAfter he had made a house of hemlock boughs he shot all kinds of birds\nthere. By and by a bufflehead came and ate of the whale. He then wanted\nit. And he aimed just above the top of its head. When it flew it struck\nits head. He then skinned it and entered [the skin]. And he wished for\na heavy swell, and it became rough, and he walked toward the water. And\nwhen a wave came toward him he quickly dived under it. After he had\ndone the same thing repeatedly he flopped up from the water, took the\nskin off, and dried it in his branch house. He thus came to own it,\nthey say. He kept it in the fork of a tree.\n\nAfter he had shot there all kinds of birds something blue and slender\ncame and ate of it. It flew down from above. It ate sitting upon it. He\nthen shot it. He shot [only] through its wings. He (Raven) was sad. And\non the next day, early in the morning, he entered his branch house.\nAfter he had sat there for a while it again came down from above,\nmaking a noise as it came. And after it stood upon it and had begun to\neat he shot it. The arrow again passed quickly through its wings. His\nmind was sad.\n\nAnd on the next day, very early in the morning, he again went into the\nbranch house. It came by and by and ate. And he now shot over it. As it\nstarted to fly it was struck in the head. He then went down to get it.\nHe brought it into the branch house.\n\nWhen he had skinned it, he entered it. He then flew up. After he had\nflown for a while he turned quickly and came down. He then ran his beak\ninto a rocky point at the end of the town. At the same time he cried\nout: \u201cG\u0323ao\u201d (Raven\u2019s croak). Though the rock was strong, he split it by\nhis voice. After he had dried it in the branch house he put it where he\nkept the bufflehead.\n\nHe then started off, they say. He went in and sat down by the side of\nhis mother. By and by his aunt said to her husband: \u201cWhy do you remain\nseated so long? Go and hunt,\u201d she said to him. And they brought out a\nwar spear and a box of arrows, and they put pitch on [the cord wound\nround the arrow point] for him. And at midnight he went off in a canoe,\nand his place was vacant in the morning.\n\nHe (Raven) then went out and stood up out of himself (i.e., changed\nhimself). He put on two sky blankets and painted his face. And, as soon\nas he entered, his uncle\u2019s wife turned her head. He went around behind\nthe screens. And, after some time had passed, it thundered on the\nunderground side of the island.\n\nAnd her husband came back and asked his wife: \u201cMy child\u2019s mother, what\nnoise was that, sounding like the one that is heard when I go to bed\nwith you?\u201d And she laughed and said: \u201cWhy, I guess I am the same with\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i, your nephew.\u201d\n\nOn the next day, early in the morning, Great-breakers sat in the place\nwhere the fire was. On the top of the chief\u2019s hat (dadj\u00ee\u2032\u00f1 sk\u00eel) that\nhe wore a round fleck of foam swirled rapidly. N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i\nbegan to look around. And he went out, got his two skins, put on his\ntwo sky blankets, and came in. His uncle had his hair tied in two\nbraids. Something on his head began turning around very rapidly.\n\nThen a strong current of sea water poured from the corner of the house.\nAnd he put his mother in his armpit, quickly entered his bufflehead\nskin, and swam about in the current. He dived many times and again swam\nabout. And when the sea water came up to the roof of the house he\nfloated out with it through the smoke hole.\n\nHe then quickly entered the raven\u2019s skin. He at once flew up. He then\nran his beak into the sky. And his tail was afloat on the water. Then\nhe kicked against the water. \u201cEnough. You, too, belong to me.\u201d There it\nstopped (lit., \u201ccame to a point\u201d). It began to melt downward.\n\nAnd he looked down. The smoke of his uncle\u2019s house looked pleasing. He\nthen became angry with him, at the sight, and started to fly down.\nAfter he had flown for a while he ran his beak into it from above,\ncrying as he did so, \u201cG\u0323ao.\u201d \u201cOh, you shall own the title of\nChief-of-chiefs (K\u00ee\u2032ls\u029fekun)\u201d [said his uncle].\n\nHe then became what he had been before. He entered with his mother.\nFrom that time he often set out to hunt birds. When he came in one day\nhe said to his mother: \u201cMother, Q\u00ee\u2032\u00f1gi [206] says he is coming to adopt\nme.\u201d And his uncle said to her: \u201cQ\ua71d\u0101\u2032la \u012bdj\u0101\u2032x\u1d00n, [207]\nFlood-tide-woman, stop that child from talking. We are, indeed, fit to\nbe adopted.\u201d\n\nAfter this had happened many times they saw something wonderful, they\nsay. People came dancing on ten canoes. He then went out, put on two\nsky blankets, and walked around on the retaining planks. Said his\nuncle: \u201cWhat he brought on by his talking has happened. I wonder how we\nare going to supply people and food.\u201d\n\nAnd, after he had walked about for a while, he kicked upon the ground\nin the front part of the house on the right side. There the ground\ncracked open. Out of it one threw up a drum from his shoulder. They\ncame pouring out. He went to the other side as well. There he also\nkicked. \u201cEarth, even, become people\u201d [he said]. Thence, too, one threw\nup a drum from his shoulder. And he did the same thing to the ground in\none of the rear corners. Out of that, too, some one threw up a drum\nfrom his shoulder. He did as before on the other side. And they danced\nin four lines toward the beach. Out of his uncle\u2019s house Tsimshian,\nHaida, Kwakiutl, Tlingit [came] singing different songs. [208] Yet his\nuncle said [sarcastically]: \u201cWe shall indeed have lots to eat.\u201d They\nsat down in lines, and around the door was a crowd to serve the food.\n\nThen N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i said: \u201cNow go to my sister S\u00ee\u2032ndjugwa\u00f1 to get\nfood for me.\u201d [209] And a crowd of young men went to get it. They came\nback with silver salmon and cranberries. And [he said]: \u201cGo to\nYa\u0142-k\u012b\u00f1\u0101\u2032\u00f1g\u0323o, [210] too, to beg some for me.\u201d Her house was also full\nof silver salmon, cranberries, and sockeye salmon. They also brought\nsome from the woman at the head of Skidegate creek, [211] and they\nbrought some from the woman at the head of Q\ua71d\u0101\u2032d\u1d00sg\u0323o creek. It mounted\nup level with the roof. The distribution of food was still going on\nwhen daylight came. On the next day, too, and on the next day [it went\non]. At the end of ten days they went off in a crowd. These [days] were\nten winters, they say.\n\nAnd he went off with his father Q\u00ee\u2032\u00f1gi. Soon after they arrived at his\nvillage he invited the people to come. He called them for a feast. He\n(N\u1d00\u00f1k\u00ee\u2032ls\u029fas) did not eat the smallest bit. And on the next day he\ncalled them in to a feast for his son. Again he did not eat. Two\nbig-bellied fellows had come in. People took up cranberries by the box,\nand when one of these opened his mouth they emptied a boxful into it.\nThey also emptied boxes into the mouth of the other.\n\nOn the next day his father invited them again, and they (the\nbig-bellies) came in and stood there. And again cranberries were\nemptied into their mouths. Then N\u1d00\u00f1k\u00ee\u2032ls\u029fas went quickly toward the end\nof the town. As he was going along he came to open ground where\ncranberries were being blown out. He stopped up this hole with moss,\nand he did the same to another. After he had entered he questioned the\nbig-bellied ones, who stood near the door: \u201cI say, tell me the reason\nwhy you eat [so much].\u201d \u201cDon\u2019t ask it, chief. We are always afflicted\nin this way.\u201d \u201cYes; tell me. When my father calls in the people, and\nyou are going to eat, if you do not tell me I will make you always\nfull.\u201d \u201cWell, chief, sit close to me while I tell you. Early in the\nmorning take a bath, and when you lie down [after it] scratch yourself\nover your heart, and when scabs have formed on the next day swallow\nthem.\u201d\n\nHe did at once as he was told. After he had sat still for a while [he\nsaid]: \u201cFather, I have become hungry.\u201d Upon this his father sent to\ncall the people. [The big-bellied persons] again came in and stood\nthere. Again was [food] emptied into their mouths. It did them no good.\nAnd he again became hungry. He again called them in. Day after day, for\nmany days, he called them in. One day he went out [to defecate]. They\nsaw him eating the cranberries that had floated ashore upon the beach\n[from peoples\u2019 dung]. Thereupon they shut the door upon him.\n\nHe now started off. By and by he came [back] and sat behind his\nfather\u2019s house. \u201cFather, please let me in.\u201d They did not want him.\n\u201cFather, please let me in. I will put grizzly bears upon you. I will\nput mountain goats upon you.\u201d [212] He offered him all the mainland\nanimals. \u201cNo, chief, my son, they might wake me up by walking over me.\u201d\n\nHe then began to sing a certain song. He beat time by striking his head\nagainst the house. The house began to fall over. And at that time he\nnearly let him in, they say. And when he went away they snatched off\nfrom him the black bear and marten [skins] he wore.\n\nThat time he went away for a long period. By and by they saw him\nfloating on the sea in front of the town in a hair-seal canoe. [213] He\nwore his uncle\u2019s hat. On top of it the foam was swirling around as he\nfloated. As soon as they saw he had become changed in some unknown\nmanner the town people all entered Q\u00ee\u00f1gi\u2019s house. And after they had\ntalked over what they should do for a while he dressed himself up. The\ntown people put themselves between the joints of his tall hat. After\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas had remained there a while the sea water continued to\nincrease. And Q\u00ee\u00f1gi, too, grew up. Then he became angry and broke the\nhat by pulling it downward. Half the people of his town were lost.\n\nAfter he had been gone for a while he came and stopped in front of the\ntown. \u201cN\u1d00\u00f1k\u00ee\u2032ls\u029fas is in front on a canoe.\u201d And his father said: \u201cGo\nand get him that I may see his face.\u201d They then spread out mats, and\nhis comrades came in and sat there. His father continually gave him\nfood. His father was glad to see him.\n\nAfter food had been given out for a long time and evening was come, his\nfather sat down near the door. By and by he said: \u201cMy son, chief\u2019s\nchild, let one of your companions tell me a story.\u201d He then asked the\none who sat next to him: \u201cDon\u2019t you know a story?\u201d [214] \u201cNo,\u201d they all\nsaid, and he turned in the other direction also. \u201cDon\u2019t you know one\nstory?\u201d \u201cNo; we do not.\u201d He then said to his father: \u201cThey do not know\nany stories.\u201d And his father, Q\u00ee\u00f1gi, said, \u201c\u012at\ua71d\u0113\u2032i, let one of your\ncompanions relate to me \u2018Raven traveling,\u2019\u201d by which he made\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas so ashamed that he hung his head.\n\nBy and by, lo, a small, dark person, who sat on the right side, threw\nhimself backward where he sat. \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the village of the\nmaster of stories, Q\u00ee\u00f1gi.\u201d When he said this the people in the house\nwere [startled], as if something were thrown down violently.\n\u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the supernatural beings came to look at a\nten-jointed \u0142qe\u0101\u2032ma [215] growing in front of the village of the master\nof stories, Q\u00ee\u00f1gi. There they were destroyed.\u201d \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the\nsupernatural beings came and looked at a rainbow [216] (a story name)\nmoving up and down in front of the village of the master of stories,\nQ\u00ee\u00f1gi. There they were destroyed [said the next].\u201d \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d,\nthe supernatural beings once came to look at Greatest-sea-gull and\nGreatest-white-crested-cormorant throw a whale\u2019s tail back and forth on\na reef that first came up in front of Q\u00ee\u00f1gi\u2019s town. There they were\ndestroyed.\u201d \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the supernatural beings came to see\nHarlequin-duck and Blue-jay run a race with each other on the property\nof the master of stories, Q\u00ee\u00f1gi. There they were destroyed.\u201d\n\u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the supernatural beings once came to look at the\nlower section of a wooden rattle lying around which used to sing of\nitself. [217] There they were lost.\u201d \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the\nsupernatural beings once came to look at an inlet, which broke suddenly\nthrough white rocks at the end of Q\u00ee\u00f1gi\u2019s town, out of which Djila\u2032qons\ncame knitting. There they were destroyed.\u201d \u201cYa-y\u0101\u2032-\u014d-\u014d-\u014d-\u014d-\u014d, the\nsupernatural beings once came to see T\u0101\u2032d\u1d00l\u1d00t-g\u0323\u0101\u2032d\u1d00la and Marten run a\nrace with each other in front of the village of the master of stories,\nQ\u00ee\u00f1gi. There they were destroyed.\u201d [What the other three said has been\nforgotten. [218]]\n\nThen N\u1d00\u00f1k\u00ee\u2032ls\u029fas started off afoot. After he had traveled for a while\nhe came to the town of Ku\u2032ndji. In front of it many canoes floated.\nThey were fishing for flounders. [219] They used for bait salmon roe\nthat had been put up in boxes. He then desired some, and changed\nhimself into a flounder. And he went out. After he had been stealing\nthe salmon roe for a while they pulled out his beak.\n\nThose people, who then sat gambling in rows in the town, looked at the\nbeak one after another. They handed it back and forth for the purpose.\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas looked at it, and said: \u201cIt is made of salmon roe.\u201d He then\nwent toward the woods and called Screech-owl. And he pulled its beak\nout, put it upon himself, and put some common thing into [the owl] in\nits stead.\n\nBy and by they went out again to fish and again he went out. And after\nhe had jerked off many pieces of salmon roe a hook entered one of his\nlips. They then pulled him to the surface and came ashore, and [the\nowner] gave it to his child, and they ran a stick through it [to put it\nover the fire]. And when his back became too warm he thought: \u201cI wish\nsomething would make them run over toward the end of the town.\u201d After\nsome time had passed the whole town (i.e., the people of the town)\nsuddenly moved. And right before the child, who sat alone near by, he\nput on his feather clothing and flew out through the smoke hole. The\nchild then called to its mother: \u201cMy food flew away, mother.\u201d\n\nHe did not go away from the town, they say. On another day they\nprepared some food in the morning. Crow invited the people to a feast\nof cakes made of the inner bark of the hemlock and cranberries mixed\ntogether. Among them they called him (Raven). And he refused. \u201cNo; you\nonly call each other for mussels.\u201d Afterward he sent Eagle out to see\nwhat they did call each other for. And after he had gone thither he\nsaid to him: \u201cThey call each other for cakes of hemlock bark and\ncranberries.\u201d \u201cNow, cousin, be my messenger.\u201d Eagle then said: \u201cThe\nchief is coming.\u201d \u201cNo; we call each other for mussels.\u201d\n\nBefore they had begun eating he ran into the woods. After he had made\nrotten trees into ten canoes he put in spruce cones, standing them up\nalong the middle. Grass tops he put into their hands for spears. They\nthen came around the point, and he walked near them with his blanket\nwrapped tightly around him. Terrible to behold, they came around the\npoint, men standing in lines along the middle of the canoes. Leaving\ntheir food, the people fled at once. He then went into the house and\nate the cakes. He ate. He ate. Where the canoes landed they were washed\nabout by the waves.\n\nHe then started off. He traveled about. On the way he got his sister\nneatly, they say. He then left his sister with his wife. And he started\noff by canoe. He begged Snowbird [220] to go along with him, and took\nhim for company. He also took along a spear. And short objects [221]\nlay one upon another on a certain reef. Then, when they came near to\nit, the bird became different. [222] He took him back. And he begged\nBlue-jay also to go, and he started with him. But when they got near\nhe, too, flapped his wings helplessly in the canoe. And, after he had\ntried all creatures in vain, he made a drawing on a toadstool with a\nstick, placed it in the stern, and said to it: \u201cBestir yourself and\nreverse the stroke\u201d [to stop the canoe]. He then started off with him.\nBut when he got near it shook its head [so strong was the influence].\n\nHe then speared a big one and a small one and took them back. And when\nhe came home he called his wife and placed the thing he had gone for\nupon her. And he put one upon his sister as well. Then S\u012bwa\u2032s (his\nsister) cried, and he said to her: \u201cBut yours will be safe.\u201d [223]\n\nAfter he left that place he married Cloud-woman. And, as Cloud-woman\nhad predicted, a multitude of salmon came up for him. But, when they\nwere on the point of moving and he went through the middle passage of\nthe smokehouse, salmon bones stuck in his hair, and he used bad\nlanguage that made his wife angry. [224] She then said to the dog\nsalmon: \u201cSwim away.\u201d From all the places where they lay they began to\nswim off. And a box of salmon roe on which his sister sat was the only\nfood left in the house.\n\nThey then moved the camp empty-handed. And he made himself sick. He\nwent along in the bow beside the salmon roe. After he had gone along\nfor a while his sister smelt something, and he said it was a scab he\nhad pulled off with his finger nails. After she had spoken about it\nmany times as they went along he threw S\u012bwa\u2032s\u2019s box empty ashore.\n\nAnd after they had gone along for a while they built a camp fire. He\nthen put yellow cedar upon the fire. After it had given forth sparks\nfor a while one flew between S\u012bwa\u2032s\u2019s legs. He then told her a remedy:\n\u201cNow, go around in the woods exclaiming, \u2018I call for medicine.\u2019 When\nsomething says \u2018Yes,\u2019 go over to it and sit down where a short red\nthing sticks up.\u201d And after he had spoken to her, and she had called\nabout for a while, something said \u201cYes.\u201d And after she had looked for\nit [she saw] something red sticking up. Then she sat down there. Lo,\nshe discovered her brother lying on the ground under her.\n\nHe then became ashamed, and drew something with the tip of his finger.\nRight there a child cried. And he took it out [of the ground]. And he\nput boards round it as people were going to do in the future. Then the\nchild became old enough to play. And he went around after [the child].\nOne time when it went out to play it vanished forever.\n\nThen he started to search for it. He put on his feather clothing and\nflew over the whole of this country. He did the same upon Mainland.\nWhen he could by no means find it, he heard that the supernatural\nbeings had taken it because he (Raven) used to fool them. He then\nstopped searching. When the boy stood up, lightning used to flash\naround his knee-joints. He was named S\u1d00qaiy\u016b\u2032\u0142.\n\nOne day some one with disheveled hair came in. \u201cFather, I come in to\nyou.\u201d Then he (Raven) spat upon his face. \u201cS\u1d00qaiy\u016b\u2032\u0142 was not like\nthat.\u201d And when he went out, lightning played around his knee-joints.\nHe vanished at once. Then he cried; he cried.\n\nThen he put his sister into his armpit and started off with her. And\nafter Siwa\u2032s had finished her planting at Ramsey island he came, stood\non the inner side of Ramsey island, and begged all kinds of birds to\naccompany him. They went after cedar-bark roofing in preparation for a\npotlatch. They soon got this out upon the open ground. He then caused\nthe cedar bark to be left there. [225]\n\nAnd, when they became hungry, he called all kinds of animals. And,\nafter they came floating in front of him on their canoes, he came out\nwearing black, shabby clothing. He then spoke. They did not understand.\nAnd they sent for Porpoise-woman. And when she came he (Raven) said: \u201cI\nam the sides and I am the ends, between which I q\u1d00laast\u012b\u2032s.\u201d [226] Then\nshe said: \u201cHow would they get along if I were absent? He wants them to\nfight him with abalones and sea eggs.\u201d They then threw these at him.\nAnd he ate. And, since the house was too small, he started to potlatch\noutside. All the supernatural beings whom he had invited came by canoe.\n\nThen he made holes in the beaks of all kinds of birds. And Eagle, too,\nasked to have his pierced. He became wearied by his importunities and\nmade them anyhow. That is why his nasal openings now run upward.\n\n\n[Told by Abraham of the Q\ua71d\u0101\u2032d\u1d00sg\u0323o q\u0113\u2032g\u0323awa-i]\n\nWhen he first started he decked out the birds. They were made of\ndifferent varieties, as they now appear to us, in one house. Then, as\nsoon as he had dressed up the birds, they went out together. At that\ntime he refused to adorn two of them. When the house was too full they\nsaid to those who sat next to the walls: \u201cLet your heads be as thin as\nthe place where you sit.\u201d Those have thin heads.\n\nThe two he had refused to adorn went crying to the [various]\nsupernatural beings and came to Rose Spit, where they heard a drum\nsound toward the woods. They went thither. When they came and stood\nbefore Master Carpenter [227] with tear marks on their faces, he asked:\n\u201cWhat causes your tear marks?\u201d They then answered: \u201cRaven [228] decked\nout the other birds. He said we were not worth adorning.\u201d \u201cAnd yet you\nare going to be handsomer than all others\u201d [he said], and, having let\nthem in, he painted them up. He put designs on their skins (feathers).\nThose were the Q\ua71d\u0113\u2032da-k\ua71d\u014d\u2032\u00adxawa. [229]\n\n\n[Continued by John Sky]\n\nHe went thence by canoe, and came to where herring had been spawning.\nHe then filled the canoe with herring, dipped them out of the place\nwhere the bilge water settles and threw them toward the shore. \u201cFuture\npeople will not see the place where you are.\u201d [230]\n\n\n[Continued by the chief of Kloo of Those-born-at-Skedans]\n\nAnd when he went away he came to where a spider crab sat. And he said\nto it: \u201cComrade, do you sit here? Don\u2019t you know that we used to play\ntogether as children?\u201d He then put his wings into its mouth and took\nthem out again. \u201cA little farther off, spider crab,\u201d he said to it, and\nit closed its jaws together. It began at once to move seaward. And he\n(Raven) said to it: \u201cComrade, let me go. When about to let me go you\nused to look at me with eyes partly closed [as you are doing] now. Let\nme go. It will be better for us to play with each other differently.\nLet me go.\u201d By and by the sea water flowed over him. Then it let him\ngo.\n\nAnd after he had traveled for a while he pulled off leaves from the\nsalal-berry bushes, stuck spruce needles into them, and came to where\nan old man lay with his back to the fire. And he entered and sat down\non the side opposite him. \u201cH\u0113,\u201d he said, as if he, too, were cold from\ngoing after something. Then the old man looked over to him and said:\n\u201cHave I stretched out my legs, that one keeps saying he is getting\ncold?\u201d He then stretched out his legs, and it became low tide. And,\nwith Eagle, he brought up sea eggs to the woods. [Raven also brought up\na red cod, but Eagle brought up a black cod.]\n\nThey then made a camp fire. And Eagle roasted his. [231] It began to\ndrop fat into the fire. Then Raven roasted his, but it became dry. And\nhe asked to taste of Eagle\u2019s. \u201cCousin, why does yours taste like cedar?\nCousin, I will bring you a small bundle of bark from the woods. When a\nstump comes to you, rub this [black cod] upon its face.\u201d As soon as he\nwent off Eagle put some stones into the fire. When they became red-hot,\nthe stump came toward him. He then picked up a stone with the tongs and\nrubbed it upon the stump, and the stump went back into the woods out of\nsight. By and by, lo, he came to him with bark on his shoulder. His\nface was blackened all over. \u201cWhy, cousin, what has happened to your\nface?\u201d \u201cWell, cousin, I pulled some bark down upon my face.\u201d \u201cWhy,\ncousin, it is as if something had burned it.\u201d \u201cNo, indeed, cousin, bark\ndropped upon me.\u201d\n\n\n[Continued by John Sky]\n\nOn the way from this place he begged for canoe companions. [232] He\nbegged all kinds of birds to come. Then Blue-jay offered himself to\nhim, and he said: \u201cNo: you are too old to come.\u201d But he insisted. He\nthen seized him by the top of his head and pulled him into the canoe.\nFor that reason the top of his head is flattish. And he completed his\nbegging for comrades.\n\nThey all got then into the canoe. And it set off. It went. It went. It\nwent. It went. They stopped in front of the Halibut people.\nHu-hu-hu-hu-hu, [233] they came down to the beach in crowds. \u201cRaven is\ngoing to war,\u201d they said one to another as they came down to meet him.\nAnd he asked them to go, too, as companions, and they went. They fixed\nthemselves along the bottom of the canoe like skids [234] and started.\nThey went. They went. And before daylight they landed at the end of his\n(the enemy\u2019s) town. Then his Halibut people lay [in two rows], with\ntheir heads outward, along the path which extended down from the house.\nOutside of them the birds also stood in lines. They hid themselves\nbehind the halibut. After they had been there a while he came out\nwearing his dancing hat. When he came out one of the halibut flopped\nhis tail at him. He fell down. The next one, too, wriggled his tail. So\nthey continued to do until they brought him in. [235] Then he asked\nthem why they did this to him. And they said they did it because he\nblew too long. They then let him go. And they started back. This was\nSoutheast-wind, they say. After they had gone along for a while they\nset down the halibut at their homes, and the birds also went away.\n\nAnd after he had traveled about for a while he came to some children\nplaying and offered to join them. \u201cI say-y-y, playing children, let me\nplay with you-ou-ou.\u201d \u201cNo-o-o; you would eat all of our hair\nse-e-e-al.\u201d And he said: \u201cMy grandfather has gone after some for me. My\nfather has gone after some for me.\u201d They then let him play with them.\nThen he devoured all of the children\u2019s hair seals, and they were all\ncrying for them.\n\nHe also started away from that place. After he had gone along for a\nwhile he found a flicker\u2019s feather floating near the shore and said to\nit: \u201cBecome a flicker.\u201d It at once flapped its wings.\n\nAnd after he had traveled thence for a while he came to the place where\nMaster Fisherman [236] and his wife lived. He wanted Raven\u2019s flicker;\nso he gave it to him. \u201cThings like this are found on an island that I\nown.\u201d And he said he would show it to him. And after he said he would\nshow it to him Master Fisherman baited a halibut hook taken from among\nthose hanging in bunches on the wall. When he had let it down into the\nhole into which they used to vomit sea water he pulled out a halibut,\nand his wife split it open and steamed it. When it was cooked the three\nate it.\n\nThey went to bed, and next day he took him (Master Fisherman) to see\nthe flicker island. Then he arrived there and said to Master Fisherman:\n\u201cDo not get off.\u201d Then he (Raven) landed. He broke off the ends of\ncedar limbs. And he wounded his nose. As he went along he let the blood\nrun down into his hands. And he threw around the cedar twigs with blood\nupon them. \u201cChange to flickers,\u201d he repeated. Then they flew in a\nflock. And he brought some in. \u201cNow, get off. There are plenty of\nthem,\u201d he said to him. Then he landed.\n\n\n[Continued by the Chief of Kloo.]\n\nAnd he (Raven) lay down in the canoe and began to drift away with the\nwind, and he (Master Fisherman) shouted to him: \u201cSay, you are drifting\naway. You are drifting away.\u201d He paid no attention to him. [237] He got\nfar off. Then he started away [by paddling]. Then he made himself\nappear like Master Fisherman, and landed in front of his wife\u2019s\n[house]. And he said: \u201cBehold, it was the one always doing such things.\nThere is not a sign of the things he went to show me.\u201d And after he had\nhad her as his wife a while he said: \u201cMy child\u2019s mother, differently\nfrom my former state, I am hungry.\u201d Then she steamed a fat halibut for\nhim, and he ate it. After he had remained sitting for a while, he said:\n\u201cMy child\u2019s mother, differently from my former state, I would like it.\u201d\n[238] Then he again drank salt water. And after he had drunk salt water\nhe baited the halibut hook and let it down into the hole where sea\nwater was vomited out. The same thing as before happened. He pulled a\nhalibut out.\n\nAnd when his wife went after some water, lo, her husband sat near the\ncreek and said to her: \u201cThat was the same one who is always doing such\nthings. Stop all the holes in the house. As soon as he drifted away\nfrom it (the island) I wished my hair-seal club would swim over to me.\u201d\nAnd to him it swam out. Then it brought him to the land, they say.\n\nThen he ran in with the hair-seal club. And he (Raven) ran squawking\nabout the house. By and by he knocked him down with his club. Then he\nthrew him down into the latrine. And after he had lain there a while he\nspoke up out of it. [239] Then he took him out and pounded him up\nagain. He even pounded up his bones. And he went down to the beach at\nlow tide and rolled a big rock over upon him.\n\n\n[End of so-called \u201cold man\u2019s story\u201d and beginning of \u201cyoung man\u2019s\u201d part\n[240]]\n\nThen he was nearly covered by the tide. And he changed himself in\ndifferent ways. By and by, when only his beak showed above water, his\nten supernatural helpers came to him. Then they rolled the rock off\nfrom him, and he drifted away. The first to smell him among his\nsupernatural helpers was a Tlingit, who wore a bone in his nose [like\nthe shamans.]\n\nAfter he had drifted away for a while, some people came along in a\ncanoe. \u201cWhy does the chief float about upon the water?\u201d And when they\ngot within a short distance he said: \u201cHe has a hard time for going\nafter a woman.\u201d\n\nAnd after he had drifted about a while longer, a black whale came along\nblowing. And he thought, \u201cI wish it would swallow me.\u201d And, as he\nwished, it swallowed him. Then he ate up its insides. After he had\neaten all he thought: \u201cI wish it would drift ashore with me in front of\na town.\u201d And in front of a town it drifted ashore with him.\n\nAfter they had spent some time in cutting it up, they cut a hole\nthrough right where he was, and he flew out. Then he flew straight up.\nAnd he turned down at the end of the town, pulled off the skin of an\nold man living there, threw away his bones, went into his skin, and\nlived in his place instead of him. By and by they asked him about the\nsomething that came out of the whale\u2019s belly. Then he said: \u201cWhen\nsomething similar happened a long time ago they fled from each other in\nfear.\u201d At once they fled from each other in fear. And afterward he ate\nthe whale they were bringing up. This was why he had changed himself.\n\n\n[Told by Tom Stevens, chief of Those-born-at-House-Point.]\n\nAnd one time he had Hair-seal as his wife. Then they had a child. And\none day he went after firewood with him. His son was fat, and, pleased\nat the sight of him, he wanted to eat him. Then he said to him: \u201cI am\nwithin a little of eating you.\u201d And after they had come home, and had\ngot through eating, he said to his mother: \u201cHa ha\u207a, mama, my father\nsaid to me: \u2018I am within a little of eating you.\u2019\u201d And Raven said:\n\u201cStop the child.\u201d He made him ashamed. After that he devoured him.\n[241]\n\n\n[Continued by the Chief of Kloo.]\n\nAnd after he had traveled about a while from that place he came to\nanother town. And he was eating the leavings cut off of the salmon they\nbrought in. By and by some of the milt [242] hung out of his nose. Then\nhe said to his cousin [Eagle]: \u201cWhen I pass in front of the town,\ncousin, say: \u2018W\u0101-\u0101-\u0101 [243], one goes along in front of the town with a\nweasel hanging from his nose.\u2019\u201d And when he passed in front of the\nvillage [he said], \u201cW\u0101-\u0101-\u0101, one passes in front of the town with the\nmilt of a salmon hanging from his nose.\u201d Then he went back to him and\nsaid: \u201cCousin, say, \u2018Weasel, weasel.\u2019\u201d But when he went again he said\nthe same thing. Then he made him ashamed, and he went right along\n[without stopping].\n\nAnd after he had gone along for a while he met some people coming back\nfrom the hunt with many hair seals. Then he changed himself into a\nwoman. And he found a long, slender rock and said to it: \u201cChange into a\nchild,\u201d and it became a human being. \u201cSay, you who are coming, come and\nmarry me.\u201d Then the canoe was pointed toward her. And she picked up\nstones, too, they say. After they had gone along for a while she said:\n\u201cThe child wants hair seal. He is crying for it.\u201d Then one cut off a\npiece for it. Then she wished a mist to fall, and it happened. Then\nthey put mats over her, under which she ate it. And she put grease on\nthe stones and threw them overboard. And she kept saying that it was\nthe hair seal. Then they gave some to her again.\n\nThen they gave her as wife to one of them. Some time after he had\nmarried her they gave her salmon roe to eat. And she saw where they\nkept it. Then she went to the place at night. And she ate in it. But\nwhen she lay down afterward she found that her labret was lost. And\nwhen they went [to the box] to get some again in the morning they found\nher labret in it. Upon this she touched it quickly with her lips and\nsaid: \u201cLg\u0323\u1d00\u2032nsal st\u0101\u2032-is [244] was flapping her wings all night in my\nlip as she always does when she wants something that smells bad.\u201d Then\nthey handed it to her, and she put it back into her lip.\n\nAnd one day, when she went out with others to defecate, and stood up,\nthe tail coming from her buttocks was visible a moment. \u201cAi-\u012b, what is\nthat sticking from my son\u2019s wife\u2019s buttocks?\u201d \u201cWhy, this is not the\nfirst time a Tlingit woman\u2019s tail stuck out from her buttocks.\u201d\n\nBy and by she told her husband they were about to come after her, and\nshe made them bring together firewood in preparation for it. Then she\nchanged excrement into people and made them come by canoe. Then they\nlanded; but when they came in and sat down they began to perspire.\nRight there they were melted. And she became ashamed. Then they were\ncompletely melted. And she flew away.\n\nAnd after he (Raven) had traveled on from that place he came to where\nWater-ousel [245] lived. And he (the bird) gave him food. By and by he\ndrove a stick into his leg, out of which salmon roe [such as has lain\nsome days after hatching] ran in a stream. He gave it to him to eat.\nThen he started from that place. After he had traveled for a while he\ncame to where Sea-lion lived. And after he had given him some food he\nroasted his hand, out of which grease dropped. That he gave him to eat.\nHe started off, and when he had traveled a while came to where\nHair-seal lived. Then he, too, roasted his hand in the fire, and grease\ncame out. He gave it to him to eat.\n\nThen he went away and lived in one place for a while. After he had\nlived there for a time Water-ousel came in to him. Then he drove\nsomething into his leg, but only made himself faint away. And he (the\nbird) was ashamed. While he was in the faint he went off. Then he came\nto himself. And after he had continued living there for a while\nSea-lion and Hair-seal came in. [246] Then he roasted his hand, but it\nwas burned. And they left him. Afterward he came to life again.\n\n\n[Parts of the young man\u2019s story told by Walter McGregor of the\nQ\u0101\u2032-i-a\u0142-l\u0101\u2032nas]\n\nHe began to offer his sister in marriage, and when any creature came in\nto him he looked at its buttocks. When they were lean he refused it.\nAfter he had done [lit., said] this for a while Sea-lion wanted to many\nhis sister. Then he looked at his buttocks. They were fat, and he let\nhim marry his sister. They had two children. G\u0323\u0113\u2032noa [247] was the\nelder. Iw\u0101\u2032ldjida was the younger. Once Raven went out fishing with his\nbrother-in-law and thought: \u201cI wish halibut would come to me only.\u201d\nThen he only caught halibut. And his brother-in-law, Sea-lion, asked\nhim: \u201cSay, why do they come to you?\u201d \u201cThat is something people are not\nbrave enough to ask for.\u201d Then he again asked him, and he said to him:\n\u201cWell, they like me, because I use a piece of skin cut from my testes\nfor bait.\u201d And he told him to do the same to his. When he just touched\nthem with a knife, \u201cW\u0101-wa-wa-w\u0101\u2032, it hurts,\u201d he said to him. \u201cDon\u2019t you\nsee you are not brave enough for it?\u201d Then he told him to do as before.\nThen he cut off the whole of his testes and ate the fat part of his\nbrother-in-law. After he had consumed it he put stones in him in its\nplace, and came to his sister singing a crying song: \u201cSiwa\u2032s\u2019s husband,\nmy sister\u2019s husband. Siwa\u2032s\u2019s husband, my sister\u2019s husband.\u201d Then his\nsister asked him: \u201cWhat has happened, brother?\u201d He paid no attention to\nher. He sang the crying song. \u201cWhat is it?\u201d she kept saying. By and by\nshe asked her brother: \u201cWhat has happened, my brother Raven?\u201d And he\nsaid to her: \u201cWhere they always do so, [the enemy] stood at\nHouse-point. With my great brother-in-law I met them. My great\nbrother-in-law fell without speaking a word. I, however, went around\nand around them calling.\u201d Then his sister, too, sang a crying song. She\nhad G\u0323\u0113\u2032noa on her back and held Iw\u0101\u2032ldjida in her hands. Then she sang\nthe crying song: \u201cG\u0323\u0113\u2032noa\u2019s father, Iw\u0101\u2032ldjida\u2019s father. G\u0323\u0113\u2032noa\u2019s\nfather, Iw\u0101\u2032ldjida\u2019s father.\u201d At once they carried him up in a mat. And\nSiwa\u2032s said: \u201cSay, chief, why is your brother-in-law so heavy?\u201d Then\nRaven said: \u201cYou always talk nonsense. This is not the first time a\nchief who has been killed is heavy.\u201d The rocks put into him made him\nheavy.\n\nAfter they got him into the house they had Mallard-duck [248] doctor\nhim, and when he came in, and had gone around the fire for a while, he\nsaid: \u201cH\u0103n h\u0103n h\u0103n h\u0103n (quacking of duck), his brother-in-law, his\nbrother-in-law.\u201d And Raven said: \u201c[Speak] differently, great doctor.\n[Speak] differently.\u201d Then again he said, \u201cH\u0103n h\u0103n h\u0103n h\u0103n, his\nbrother-in-law took out his insides.\u201d Then he kicked him into the fire.\nAnd just before he flew out he said the same thing. So they came to\nknow that he had killed his brother-in-law.\n\nOne time he let Cormorant marry Siwa\u2032s, because he was the best\nfisherman. And he went out fishing with him, and Cormorant alone caught\nhalibut. He (Raven) caught only a small one. Then he went toward the\nbow to Cormorant and said to him: \u201cLet me see what is upon your\ntongue.\u201d And when he ran his tongue out he pulled it out, and his voice\nwas gone. That is why the cormorant has no voice.\n\nThen he pulled the halibut round toward himself [so that their heads\nlay in his direction] and turned the small one toward him (Cormorant).\n[249] Then they went home, and he pulled off the halibut. Cormorant\nmotioned his wife to the halibut, and his sister asked: \u201cSay, chief,\nwhy does he motion me to the halibut?\u201d Then Raven said: \u201cHe is trying\nto say he wants the head of a big one.\u201d And she asked her brother\nagain: \u201cSay, chief, what has happened to your brother-in-law?\u201d \u201cWhy,\nwhile I was fishing with him his voice left him.\u201d He wanted to eat all\nthe halibut. That is why he took it out.\n\nAfter he had gone on for some distance a sea anemone (?) looked out\nfrom under a rock. He became fascinated at the sight of the corners of\nits eyes, which were bluish, and said to it: \u201cSay, cousin, come and let\nme kiss you.\u201d And the sea anemone said: \u201cI know your words, Raven,\u201d and\nmade him angry. Then he threw aside the stones from it and steamed it\n[in the ground]. When it was cooked he ate it while it was still hot.\nThen his heart was burst with the burning. That is why ravens do not\neat sea anemones.\n\nAfter he had gone along from there for a while he came to a town.\nHaving looked into the house [he saw] no people there. Then he entered.\nHalibut and slices of smoked hair seal lay on the drying frame. Only\nold wedges lay near the fire. But when he started to carry off the\nhalibut and slices of seal a wedge threw itself at his ankle bone; on\nthe other side the same thing happened, and he fainted with the pain.\nThen he threw them from his shoulders and went out. And he looked into\na house near by. And he entered that, too. There were plenty of hair\nseals and halibut there. On the wall was some design drawn with finger\nnails. Then he started to carry some out. When he came to the door\nsomething pulled his hair. He saw nothing. After they had pulled his\nhair until they made him weak, he went out. These were the Shadow\npeople, they say.\n\nAfter he had traveled thence for a while he came to a house in which\nthe Herring people were dancing. The air (weather or sky) [250] even\nshook above them. And when he looked in the Herring people spawned upon\nhis mustache. Then he ate the fish eggs. They tasted bad, and he threw\naway his mustache. [251] Then, having pushed in a young hemlock he had\nbroken off, he drew it out. The fish eggs were thick upon it, and he\nate them. They tasted good. He started the use [of these limbs].\n\nAfter he had gone on for a while he came to one who had a fire in his\nhouse. And he did not know how to get his live coals. And [the man] had\nbought a deerskin. \u201cSay, cousin, I want to borrow your skin a while.\u201d\nAnd he lent it to him. It had a long tail, they say, and he tied a\nbundle of pitch wood to the end of the tail. Then he came in and danced\nbefore him. As he danced his face was turned toward the fire only.\nAfter he had danced for a time he struck his tail into the fire and the\npitch wood burned. Then his tail was burned off. That is why the deer\u2019s\ntail is short. Then he went into his own skin and flew away with the\nlive coals. His beak, too, was burned off. And they pursued him. They\ncould not catch him and came back. He got the coals neatly.\n\nOn traveling thence he found a devilfish\u2019s nose (i.e., mouth) drifted\nashore. And he took it and came to Screech-owl. And he said to him:\n\u201cSay, cousin, let me borrow your beak a while,\u201d and he lent it to him.\nThen he stuck the devilfish nose he had found in its place and said to\nhim: \u201cSay, cousin, yours looks nice. You are fit to travel about with\nthe supernatural beings.\u201d\n\nAfter he had traveled on for a while his cousin (Eagle) came to him.\nAnd, after they had traveled together for a while they came to an\nabundance of berries, which Eagle consumed before he got there. On that\naccount he was angry with him. And he went quickly to the beach, found\na sharp fish bone, and stuck it into the moss ahead of him (Eagle).\n\u201cRun into Eagle\u2019s foot,\u201d he said to the bone. And he said to Eagle:\n\u201cNow, cousin, go right on here before me.\u201d And as he went along there\nthe bone stuck into his foot. \u201cCousin, let me see it,\u201d and he pretended\nto take it out with his teeth, but instead commenced to push it in\nfarther. \u201cW\u0101-w\u0101-w\u0101, cousin, you are pushing it in.\u201d \u201cNo, cousin, it is\nbecause I am trying to pull it out with my teeth.\u201d By and by he pulled\nit out and said to him: \u201cCousin, wait right here.\u201d Then he examined the\nground before him [to select an easy path]. And he ordered a chasm to\nform. It did so. And, breaking off a stalk of \u0142qe\u0101\u2032ma, [252] he laid it\nacross the gulf and put moss upon it. He made it like a dead, fallen\ntree. Then he went back toward Eagle, carried him on his back, and\nstarted over with him upon the dead tree. When he got halfway over he\nlet him go. \u201cYauwaiy\u0101\u2032, what I carry on my back is heavy.\u201d He burst\nopen below. Then he went down to him and ate his berries. He ate all\nand started off.\n\nAfter he had traveled for a while he came to a woman with a good-sized\nlabret weaving a water-tight basket, and he asked her: \u201cSay, sk\u1d00\u00f1,\n[253] have you seen my cousin?\u201d She paid no attention to him, and he\nagain said to her: \u201cSay, sk\u1d00\u00f1, have you seen my cousin?\u201d Again she paid\nno attention to him. \u201cSk\u1d00\u00f1, I can knock out your labret.\u201d \u201cDon\u2019t. Over\nyonder is a q\ua71da\u2032\u0142a [254] point, beyond which is a spruce point, beyond\nwhich is a hemlock point, beyond which is an alder point. At that point\nin front of the shell of a sq\u0101\u2032djix\u0323\u016b [255] on which he is drawing is\nyour cousin.\u201d Then he started over, and it was as she said. \u201cSay,\ncousin, is that you?\u201d [he said], and he pulled him up straight, and\nthey started off together.\n\nAfter they had gone on they came to a town. They (the people) were glad\nto see them. Then they began giving them food. When they gave them\nberries to eat they asked Eagle: \u201cDoes the chief eat these?\u201d And Raven\nsaid: \u201cSay that I like them very much.\u201d But Eagle said: \u201cThe chief says\nhe never eats them.\u201d And they only gave them to him (Eagle). And again\nthey gave him good berries to eat, and he said: \u201cThose, too, the chief\ndoes not like.\u201d[255]\n\nWhen he was going on from there he came to a town in which the chief\u2019s\nson, who was the strongest man, had had his arm pulled out. A shaman\ncame to try to cure him. The chief\u2019s son was the strongest man. In\ntrying strength with people of all ages by locking hands with them he\ncould beat them. By and by, through the smoke hole came a small pale\nhand, and [they heard its owner] say: \u201cG\u016b\u2032sg\u0323a g\u1d00\u2032msiwa\u201d (Tsimshian\nwords meaning \u201cLet us have a try\u201d). And he put his fingers to it. It\npulled off his arm. They did not know what it was. And he (Raven) alone\nknew that one of G\u016b\u2032g\u0323a\u0142\u2019s [256] sons had pulled his arm off. Then he\nflew to G\u016b\u2032g\u0323a\u0142\u2019s town, went to an old man who lived at the end of the\ntown and asked him: \u201cSay, old man, do you ever gamble?\u201d And he said he\ndid. \u201cThey say they pulled off the arm of a chief\u2019s son. I wonder where\nthe person who did it belongs.\u201d And he said: \u201cWhy, don\u2019t you know? It\nwas done by the one of G\u016b\u2032g\u0323a\u0142\u2019s sons who is always doing those things.\nThe chief\u2019s son\u2019s arm is in a box behind the screen in his father\u2019s\nhouse.\u201d And he (Raven) said: \u201cWell, although everybody knows those\nthings, I was asking this.\u201d Then he pulled off his (the old man\u2019s) skin\nand entered it. And next day he took a gambling-stick bag and walked\nwith a cane to the middle of the town. When he sat down he heard\nG\u016b\u2032g\u0323a\u0142\u2019s sons say: \u201cYou are always on hand, old man; we will gamble\nwith you.\u201d The eldest wagered him his hair ribbon, and they gambled\nwith him. They lost the ribbon to him. Then it was too late to go home,\nand he said: \u201cI will stay right in your house.\u201d And they said to him:\n\u201cAll right, old man, sleep in our house so that we may gamble with each\nother in the morning.\u201d Then he entered, and they seated him near two\ngood-looking women. They gave him something to eat. \u201cOld man, you are\nalways ready,\u201d they said to him, and they went to bed. Then he broke\nwind. The women laughed at him every time as they whispered together.\nBy and by, when they were asleep, [257] he flew lightly toward the\nscreen and felt of the chief\u2019s son\u2019s arm which was in a box. Then he\nwaited for daylight and flew over it. As he did so the ends of his\nclaws touched the top of the screen. It sounded like a drum. Then he\nlay down quickly. \u201cAlas! it is the one who is always doing such things.\nDoes the old man lie there as before?\u201d And the women said: \u201cYes; he\nlies here. He has been breaking wind all the time. Now, he is snoring.\u201d\nAnd he asked again: \u201cIs the chief\u2019s son\u2019s arm in the box?\u201d And the\nwomen said: \u201cYes; it is here.\u201d Then when they were asleep again and day\nhad begun to break he flew up easily behind the screen and seized the\nchief\u2019s son\u2019s arm in his mouth. And when he flew away with it the ends\nof his claws touched the top of the screen. When it gave forth a\ndrumming sound all looked up. He flew through the smoke hole. The chief\nsaid: \u201cAlas! it is he who is always doing such things.\u201d Then he came\nflying to the chief\u2019s son\u2019s father\u2019s town and began to act as shaman\naround the chief\u2019s son. He washed the arm, which had begun to smell\nbadly [from decomposition]. Then they handed him a new mat [and he\nlaid] the chief\u2019s son\u2019s arm in place under it. At once his arm was\nrestored. They gave many things to him and much food as well.\n\nHe started from that place also. After he had gone along for a while he\ncame to a town. The town people were glad to see him, and he went into\na house. A good looking woman lived in the house. Then they went to\nbed, and he went over to the woman. When he came to her she asked him,\n\u201cWho are you?\u201d \u201cI am one who came to this place for you.\u201d But the woman\nabsolutely repulsed him. Then he went away from her. And when the woman\nslept he went to her again and put dung inside of her blanket. Then he\ncried: \u201cI went to the chief\u2019s daughter, but, finding something terrible\nthere, changed my mind.\u201d And the woman awoke and said: \u201cA\u2032-a-a a-a\u2032,\ndon\u2019t tell anybody about it. I will give you a substance that my father\nowns but always keeps secret.\u201d And he said: \u201c[Give me] some.\u201d Then she\ngave all to him. And the woman said to him: \u201cDon\u2019t lose it. With that\nyou will have good luck. And when you see anyone, you can adorn him\nwith it,\u201d she said to him. This is what causes people to be\ngood-looking.\n\nAfter that his sister Siwa\u2032s planted Indian tobacco in front of White\ninlet. And, while it was yet in the garden, he calcined shells. But\nbefore he pulled the tobacco out he became angry with the calcined\nshells and threw them away. Where the calcined shells were the surface\nof the rocks is white.\n\nThere he went out fishing for his sister. He threw the halibut ashore.\nThere is high, level land there called \u201cHalibut\u2019s place.\u201d He named\nplaces, too, as he went along. \u201cYour name will be like this; you will\nbe called so-and-so,\u201d he said as he went. Then he passed over one\nplace, and it called after him: \u201cWhat shall my name be?\u201d Then he said\nto it in the Ninstints dialect: \u201cYour name will be \u2018Salt Stone,\u2019 you\ncommon object.\u201d\n\nThen he set out to spear Bad Weather (Tc\ua71d\u012b\u2032g\u0323a). He made a spear with a\ndetachable point. He used strong gut for cord. And he saw its head\npass. Then he speared it. And it tugged him about in a sitting posture.\nHe kept hold of the cord and was pulled out to a reef lying in front.\nAfter he had been pulled about there a while the spear point broke.\n[The string] struck on the face of a declivity. There the rocks show a\nwhite streak.\n\nWhen he went away he stuck an eagle\u2019s tail feather [into a certain\nplace]. That is called \u201cEagle\u2019s-tail-feather-stuck-in.\u201d\n\nAfter that he was love-sick for his uncle\u2019s wife. Then he sat there\nsinging a song, at the same time striking his head upon the rocks for a\ndrum. There he made a hole. That place is called\n\u201cMoving-the-back-part-of-the-head-about-while-singing.\u201d\n\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\nOne time, when he was going along with his cousin, he came to an island\nof \u029f\ua71dk\ua71dia\u2032o. [258] At once he went out and ate them. After he got\nthrough eating, he went back toward shore with his cousin. And when\nthey became thirsty he said to his cousin: \u201cTake one stroke in the\nwater, cousin.\u201d As soon as he did so they came to Standing-water creek,\nwhich was very far away. Where he drank there, there is a water hole of\nthe shape of his bill.\n\nThis is why, when people travel by canoe on the west coast, the country\nis easy for them (i.e., they travel about easily). The place where he\nand his cousin ate \u029f\ua71dk\ua71dia\u2032o is called \u201cPulled-off-with-the-teeth.\u201d\n[259]\n\n\n[Told by Tom Stevens, chief of Those-born-at-House-point]\n\nWhen he (Raven) first started traveling about, numbers of persons lay\nalong the ground, acting as if ashamed. Then he pulled them upright as\nhe ran along. These were the mountains.\n\n\nAnother version\n\n[Told to Prof. Franz Boas by Charlie Edenshaw, chief of the St\u1d00\u2032stas]\n\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai\u2019s [260] mother was G\u0113\u029f\u00eek\u00b7\u1d07dz\u0101\u2032t (\u201cFlood-tide-woman\u201d).\nHis father was \u029fg\u0323ang\u0323ag\u00b7\u00ee\u00f1 (\u201cDorsal-fin\u201d), [261] whose sister\u2019s son was\ncalled \u029fg\u0323anx\u0113\u2032la (\u201cHole-in-dorsal fin\u201d). He was born in Na\u0113ku\u2032n. Now,\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai was crying all the time. The people tried to quiet\nhim, and they gave him various things to play with, but he was not\nsatisfied. There was a young girl, Qalgaitsadas (\u201cIce-woman\u201d). [262]\nShe also tried to quiet him. She took him in her arms, and he at once\nceased crying. He touched her breasts and was quiet. After a little\nwhile she returned him to his mother. At once he began to cry again,\nbut when she took him again he quieted down when he touched her breast.\n\nThe boy was growing up very rapidly. Now he was able to walk. \u029fg\u0323anx\u0113\u2032la\nwas his mother\u2019s lover. When his father, \u029fg\u0323ang\u0323ag\u00b7\u00ee\u00f1, found this out he\nbecame jealous, and he sent his wife back to her uncle, Nenk\u00b7\u00eels\u029fas.\nThen she took her boy on her back and went to her uncle\u2019s house. About\nnoon she felt hungry. She was going to start a fire, but she did not\nsucceed. She turned the fire drill until her hands were sore, but she\ndid not succeed in making a fire. Then Nenk\u00b7\u00eels\u029fas\u029fi\u00f1gai went into the\nwoods, where he took two large sticks. He struck the ends together, and\nat once there was a great fire. His mother was surprised to see it, but\nshe did not make any remark.\n\nIn the evening they lay down and slept. Early the next morning they\nproceeded on their journey. In the evening the mother tried again to\nstart a fire, but she did not succeed. Then the boy went to the woods\nand started the fire in the same manner as on the preceding day.\n\nFinally they reached the house of Nenk\u00b7\u00eels\u029fas, which was located in\n\u029fg\u0323a\u0113\u2032xa. [263] A large pole was standing in front of his house.\nNenk\u00b7\u00eels\u029fas\u2019s slaves were outside the house when G\u0113\u029f\u00eek\u00b7\u1d07dz\u0101\u2032t was\napproaching, carrying her child. They entered the house and told\nNenk\u00b7\u00eels\u029fas that she was approaching. He remarked: \u201cShe is always\nacting foolishly, therefore she has been sent back.\u201d He told his slaves\nto call her into the house. She entered and remained sitting near the\ndoorway. She did not go to the rear of the house. Her uncle gave her\nfood. The boy was defecating in the house all the time. His excrements\nwere very thin and spread over the floor, so that the house smelled\nvery badly.\n\nThe boy was staying with his mother. In the night, when everybody was\nasleep, he arose from the side of his mother, left the house, taking\nbow and arrows, and shot woodpeckers (s\u029f\u014d\u2032ts\u2019ada). He gave them to his\nmother and asked her to make a blanket of their skins. His mother dried\nthese skins and sewed them up. Then he began to shoot whales, which he\ntook to a little river near \u029fga\u0113\u2032xa, named Xagusiua\u2032s. [264] Then Raven\ncame right down from the sky, intending to eat the whales. The boy\ntried to shoot it, but he was unable to kill it. Raven flew away, but\nsoon returned. Again the boy tried to shoot it, but did not hit it.\nFinally, however, he succeeded in killing Raven. He hid its skin\nbetween the branches of a large tree.\n\nOne day the boy said to his uncle: \u201cMy fathers are going to come from\nNa\u0113ku\u2032n to look for my mother.\u201d Then his uncle remarked: \u201cI am afraid\nthat boy is going to cause us trouble. Stop your talking.\u201d But\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai repeated his former statement. The following day he\nsaid again: \u201cMy fathers are going to come from Na\u0113ku\u2032n to see me.\u201d\nAgain his uncle begged him to be silent, but he did not obey.\n\nAfter a few days the people from Na\u0113ku\u2032n arrived. The beach was covered\nwith canoes. Then his uncle felt greatly troubled. He had many slaves.\nThe boy said to one of the slaves: \u201cGo out and tell them to come\nashore.\u201d His fathers were the Killer-whales. Then they came ashore and\nfell down. His father and his cousin \u029fganx\u0113\u2032la were among those whales.\nThen his mother took a bailer and sprinkled some water over \u029fganx\u0113\u2032la,\nwhile she left her husband to perish. After some time the boy said to a\nslave: \u201cGo out and call the water to cover my fathers.\u201d Then the tide\nreturned, and the whales returned to Na\u0113ku\u2032n. The boy continued to\nshoot birds.\n\nHis uncle\u2019s wife was making mats all the time. The boy was very\nbeautiful, but he continued to defecate in the house. His uncle\u2019s wife\nwas sitting in the rear of the house. The boy had collected much red\ngum, which he was chewing. One day he returned home just at the time\nwhen his uncle had finished his dinner and was washing his face. Then\nhis uncle\u2019s wife asked him for some gum which was hanging out of the\nboy\u2019s mouth. The boy fell in love with his uncle\u2019s wife, who was\nsitting on the highest platform of the house. The boy crept silently up\nto the woman and encircled her, placing his head under her left arm,\nhis body over her back, and his feet under her right arm. When the\nwoman looked down she saw that he was very pretty. His uncle did not\nnotice it. He (the uncle) was a great hunter, and he always brought\nback a great quantity of food. Every evening, when his uncle had gone\nout hunting, he visited the woman. [The boy was staying in the house\nall the time; his soul went out hunting birds and visiting the woman.]\nAs soon as he reached the woman it thundered, and he was much\nfrightened. He defecated, and the house was so full of excrements that\nthe slaves had to carry them out in buckets. When his uncle\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai came home he was about to give the game to his wife.\nHe asked her why it had thundered that day. \u201cIt is a sign that my\nnephew cohabits with you [he said].\u201d\n\nIn the village T\u2019ano [265] there was a chief whose name was Q\u00eeng\u00b7. The\nboy said: \u201cI want Q\u00eeng\u00b7 to come here to be my father.\u201d His uncle, who\nwas sitting in the rear of the house, heard what he was saying. He\nasked his sister to command the boy to be silent, but he continued to\nsay it. One day many canoes arrived on the beach. Then the boy said to\nhis uncle: \u201cThe chiefs are coming. What are you going to do?\u201d His uncle\ndid not reply because he was afraid. When they approached the house the\nboy threw off his skin, and he was beautiful.\n\nThe chief who arrived here was called Qo\u0113qqu\u2032ns. [266] He lived in the\nmiddle of the ocean. He was his mother\u2019s father. The boy had visited\nhim and had borrowed his people, whom he took to his uncle\u2019s house. He\nhad put on his woodpecker blanket, and he flew to his grandfather\u2019s\nhouse. He painted his face with a design of Ts\u2019agul [267] and made\nhimself very beautiful. When he returned he walked about inside the\nhouse scolding his uncle: \u201cWhy is there nobody staying with you? Now,\nall the chiefs are coming, and there is nobody to receive them.\u201d Then\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai stamped his feet, and immediately the house was full\nof people. He had transformed the dirt on the floor of the house into\npeople by stamping once. In one corner of his house were Qo\u0113qqu\u2032ns\u2019s\npeople, who spoke the Tsimshian language. When he stamped with his foot\nin another corner of the house people appeared who spoke Heiltsuk (or\nWakashan). In the next corner, when he stamped the ground, the Haida\narose, and in the last corner he also created Haida.\n\nAfter a while Q\u00eeng\u00b7 arrived. They performed a dance, and\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai gave them to eat. Then Q\u00eeng\u00b7 returned to his own\ncountry. The boy accompanied him. When he made the Tsimshian he wore a\nflicker [268] (Sqaldzit) blanket. Then he changed and wore a woodpecker\n(s\u029fodz\u2019adang) blanket. Afterward he used a Six\u00adas\u029fd\u1d00lgang [269]\nblanket. This is a large bird with yellow head, which flies very\nrapidly. Finally he used a T\u2019in [270] blanket. This is a bird that is\neaten in Victoria. When they arrived in Q\u00eeng\u00b7\u2019s house Nenk\u00b7\u00eels\u029fas\u029fi\u00f1gai\nsat between Q\u00eeng\u00b7 and his wife. The chief asked him: \u201cAre you hungry?\u201d\nBut he did not want to eat. He was chewing gum all the time. In the\nhouse there were many people. Two youths were standing on one side of\nthe door when the chief was eating. The chief sent some food to them.\nTheir skin was quite black. Their name was Squl (\u201cPorpoise\u201d). They were\neating ravenously. The boy asked: \u201cHow is it that you can eat so much?\u201d\nThey replied: \u201cDon\u2019t ask us. We are very poor because we are hungry all\nthe time.\u201d But he insisted. He said: \u201cI can not eat, and I must learn\nhow to eat. You must assist me to learn.\u201d They refused, but\nNenk\u00b7\u00eels\u029fas\u029fi\u00f1gai insisted. They said: \u201cWe are afraid of your father.\nIf we tell you, you will have bad luck.\u201d But the boy would not accept\ntheir statements. Then they became angry and said: \u201cGo and bathe, and\nwhen you do so scratch your skin and eat what you scratch off. Do so\ntwice.\u201d The youth did so, and then he became very hungry. He told his\nfather: \u201cI am a little hungry.\u201d Then the old man was very glad. He\ncalled all the people to see how his child was eating. The people came,\nand when they had seen it they returned. After a very short time the\nyouth was hungry again. His father invited the people, and after they\nhad eaten they went away. It was not long before the boy was hungry\nagain. He could not get enough to eat. He ate all the provisions that\nwere stored in the house. Then Q\u00eeng\u00b7 turned the boy out of his house\nand he was very poor. He asked to be admitted again, but Q\u00eeng\u00b7 did not\nallow him to enter. Then he took his raven skin and put it on. He\nknocked the walls of the house with his beak, asking admission, but he\nwas refused.\n\nHe promised to give them fox, mountain goat, and other kinds of\nanimals. Then he went down to the beach, where he ate some excrements.\nAfter a while he returned to the house and asked again for admission.\nThen the boy grew angry, and wished the waters to rise. The waters\nbegan to rise, and rose up to Q\u00eeng\u00b7\u2019s throat. Then Q\u00eeng\u00b7\u2019s sister and\nher ten children began to climb up his hat, which was transformed into\na mountain, which may still be seen near the village. There is another\nmountain near by which is called Q\u00ee\u00f1g\u00b7i xa\u2032\u00f1gin\u1d07\u00f1 gutas\u2019wa\u2032s.\n\nThen the boy returned to his uncle, and the people returned to their\nvillages. The boy was in love with his uncle\u2019s wife, and his uncle was\njealous. Then he called upon the waters to rise, intending to kill his\nnephew. The waters were coming out of Nenk\u00b7\u00eels\u029fas\u2019s hat. Then the boy\ntook the skin of a waterfowl (Q\u2019\u0113\u2032sq\u2019ut), [271] which he put on. The\nhouse began to fill with water. Then he swam about on the water. He was\ncarrying the raven skin under his arm. When the water rose still\nhigher, he flew up through the smoke hole and reached the sky. He shot\nan arrow up to the sky, which stuck in it. Then he continued to shoot,\nhitting the nock of the first arrow; and thus he proceeded, making a\nchain which reached almost down into the waters. Finally he fastened\nhis bow to the lowest arrow and climbed upward. When he reached the\nsky, he broke it, went through, and saw five countries above. First he\ncame to an open place in which many berries were growing. There were\nsalmon in the rivers, and the people were singing. He was chewing gum.\nHe tried to find the singers, but he could not discover them. He passed\nthe place whence the noise proceeded, and turned back again. Finally,\nafter a long time, he found them. He saw a number of women who were\nsinging. He asked them, \u201cWhere did you obtain this song? I like it very\nmuch.\u201d Then they laughed at him, and said, \u201cDid you never hear that\nthere are five countries up here, and that the inhabitants use this\nsong? They are singing about Nenk\u00b7\u00eels\u029fas\u029f\u00ee\u00f1gai\u2032, who is in love with\nhis uncle\u2019s wife.\u201d At that time he received the name\nNenk\u00b7\u00eels\u029fas\u029f\u00ee\u00f1gai\u2032. He wandered about in heaven for many years, singing\nall the time.\n\nHe came to a large river, where he heard the people singing. He came to\na town near which he saw a pond. The chief\u2019s daughter went out to fetch\nwater. Then Nenk\u00b7\u00eels\u029fas\u029f\u00ee\u00f1gai\u2032 transformed himself into the leaf of a\nhemlock, and dropped into the bucket of water which the chief\u2019s\ndaughter dipped from the pond. When she attempted to drink, the hemlock\nleaf was in her way, and she tried to blow it away, but did not\nsucceed. Finally she grew impatient and swallowed it with the water.\nAfter two months she had a child, and her father was very glad. The\nchild slept at his mother\u2019s side, but at midnight, when all were\nasleep, he traveled all over the country and came to a town. The people\nwere all asleep, and during the night he ate their eyes. When the\npeople awoke in the morning, they found that they were blind. They\nasked one another, \u201cDid not you hear a story about such a thing\nhappening?\u201d But the old people said they never had heard of such a\nthing. The next night he proceeded to another town, where he also ate\nthe eyes of all the people. Then he did the same in a third town. The\npeople did not know how they lost their eyesight. Finally he went to a\nfourth town and ate the eyes of the people.\n\nThere was an old man in the corner of the chief\u2019s house. He did not\nsleep because he wished to discover how the people in the various towns\nwere blinded. One night he saw the boy arise from the side of his\nmother and return early in the morning. He returned with his skin\nblanket filled with something. The old man saw him sitting down near\nhis mother\u2019s fire and taking out something round from his blanket.\nWhile doing so he was laughing. Then the old man knew that he had taken\nthe eyes of the people.\n\nWhen, the next morning, the people heard that the inhabitants of\nanother town had lost their eyes the old man said that he had seen how\nthe young man ate the eyes while his mother was asleep, that he had\ncarried them back to the house in his blanket, and that he had eaten\nthem sitting near the fire.\n\nThe floor of the house was made of stone. The chief then broke it, took\nthe boy, and threw him down to our earth. At that time the water was\nstill high, and only the top of his totem pole was seen above the\nsurface of the water. The boy dropped upon the top of the totem pole,\ncrying \u201cQa!\u201d and assumed the shape of a raven. The pole split in two\nwhen he dropped down upon it. Then the waters began to subside, and he\nbegan his migrations.\n\nHe went to a rock from which the wind was blowing all the time. He\nintended to kill the [s. e.] wind, X\u0113i\u014d\u2032. He tried to make canoes from\nvarious kinds of wood, but they did not satisfy him. Then he asked the\nbirds to carry him there, but they could not do it. Finally he took the\nmaple tree, and he succeeded in making a good canoe. He vanquished the\nwind and made him his slave.\n\nX\u0101usgana [272] was fishing for halibut. The Raven went to visit him. He\nwas kindly received, because X\u0101usgana did not know that he was trying\nto steal food wherever he went. One morning when he went out fishing\nRaven said: \u201cOn my travels I saw a large island on which there are a\ngreat many woodpeckers.\u201d X\u0101usgana believed him. He said: \u201cLet us go and\nsee it.\u201d One day, when the water was calm, they started, accompanied by\nX\u0101usgana\u2019s wife. They paddled toward the island, and Raven said: \u201cStay\nhere in the canoe while I go ashore to hunt woodpeckers in the woods.\u201d\nThere were many s\u029f\u0101sk\u02bc\u1d07ma (a plant bearing something resembling\nberries) in the woods. Raven took one of these and struck his nose\nuntil it bled. Then he transformed the blood into woodpeckers. Then he\nwent back to the canoe and said: \u201cDid you see the woodpeckers coming\nout of the woods?\u201d By this time many woodpeckers had come out from\nunder the trees, and X\u0101usgana became eager to hunt them. Fishermen are\nin the habit of tying the red feathers of the woodpeckers to their\nhooks in order to secure good luck. [273]\n\nAs soon as X\u0101usgana had gone a hunting Raven went back to the canoe. He\nlay down in it and thought: \u201cI wish that a wind would start from the\nisland and that the canoe would drift away!\u201d He pulled his blanket over\nhis head and pretended to sleep. Now a wind arose, and the canoe\ndrifted away. When X\u0101usgana saw this he shouted: \u201cWake up! You are\ndrifting out to sea!\u201d but Raven did not stir. Then X\u0101usgana was greatly\ntroubled because he had lost his canoe. As soon as Raven was out of\nsight he assumed the shape of X\u0101usgana and turned the canoe toward his\nhouse. He went up to the house and said to X\u0101usgana\u2019s wife: [274] \u201cThat\nman who came visiting us is Raven. He is a liar.\u201d Then the woman gave\nhim to eat, and after he had finished the food he asked for more. The\nwoman remarked: \u201cHow does it happen that you are so hungry now?\nFormerly you never ate as much as you do to-day.\u201d She was unable to\nsatisfy his hunger. At night he lay down with her. He lived in the\nhouse, and people believed that he was X\u0101usgana.\n\nThe latter was staying on the island, unable to leave it. After a while\nhe thought: \u201cI wish my rattle would come here!\u201d The rattle obeyed his\nsummons. Then he wished his bow to come. Then he walked home over the\nsurface of the water as though it were firm land. He reached his\nvillage. After a while he saw his wife coming out of the house. He\ncalled her and told her: \u201cThe Raven has cheated you. Let us take\nrevenge. Close all the chinks of our house and lock the door. When\neverything is done shut the smoke hole; then I will appear and take\nrevenge.\u201d The woman reentered the house and acted as though nothing had\nhappened. She prepared food for him, and he ate. While he was eating he\nsaid all the time: \u201cIt is strange how much I have changed. Formerly I\nwas never as hungry as I am now.\u201d\n\nMeanwhile the woman closed all the chinks of the house. Then X\u0101usgana\nentered. Raven put on his skin and tried to escape, but X\u0101usgana caught\nhim and killed him. He broke his bones to pieces and threw him into the\nlatrine. On the following day when his wife went to defecate Raven spit\nupward at her genitalia. He took the body and struck it again, and he\ntook a large stone and pounded it to jelly. Then he threw it into the\nsea. It drifted about on the water. One day many people went out in\ntheir canoe. When they saw the body they remarked: \u201cWhy is that chief\ndrifting about on the water?\u201d And the body replied, \u201cA woman is the\ncause of this.\u201d\n\nAfter a while he thought, \u201cI wish that a whale would come and swallow\nme!\u201d Then the whale came and swallowed him.\n\n\nHere follows the story of the Raven in the Whale.\n\nThe whale stranded and was discovered by the people. They came and cut\nit. Then Raven thought: \u201cI wish that the chief\u2019s son would open the\nwhale\u2019s stomach, that I may get out again!\u201d At once the chief\u2019s son cut\nopen the whale\u2019s stomach. Then Raven flew out right against the young\nman\u2019s chest. The youth fell down dead. Then the people were afraid, and\nran away.\n\nRaven flew into the woods, and assumed the shape of an old man. He came\nback, leaning on a staff, and asked the people: \u201cWhy are you running\naway?\u201d They told him what had happened. Then he said, \u201cI heard that the\nsame events happened long ago. At that time the people left the town,\nleaving all their property behind. I think it would be best for you to\ndo the same.\u201d Then the people, who were much afraid, left the village\nat once. Raven stayed behind, and ate all their provisions.\n\n\n\nBeaver [275] was a chief who had his room in the rear of a very\nbeautiful house. Behind the house there was a large lake, where Beaver\nwent to play. Then he returned to his house. In the lake there were\nmany salmon, and on the shores were growing all kinds of berries. When\nhe returned home he carried a fish, which he boiled.\n\nOne day Raven, who desired to rob Beaver of his treasures, disguised\nhimself as a poor, ugly person. In this shape he went to Beaver\u2019s\nhouse. In the evening Beaver came home, bringing a fish and berries,\nwhich he intended to boil. Raven arranged it so that he should meet\nhim. Then Beaver asked: \u201cWhat are you doing here?\u201d Raven replied: \u201cMy\nfather has just died. He said that you are my brother. We have the same\nancestors. He told me to go to visit you and to ask you for food.\u201d Then\nBeaver invited him to his house. He boiled his fish, and when it was\ncooked he let Raven partake of the meal. He believed him and pitied\nhim.\n\nNext day Beaver went to the lake. He told Raven to stay at home. Toward\nnoon he returned, carrying a salmon, and he spoke kindly to Raven,\npromising to feed him all the time. He told him that there were always\nfish in the lake and ripe berries on its shores.\n\nOn the following day Raven went out to the lake. He rolled up the water\nlike a blanket, took a number of fish out, boiled them, and ate them.\nWhen Beaver came home he found Raven crying and pretending to be\nhungry. On the following day Raven went out again. He rolled up the\nwater, took it in his beak, and flew away. He alighted on the top of a\nlarge cedar tree.\n\nWhen Beaver went out in order to fish in his lake he found that it was\ngone, and he saw Raven sitting on a tree, holding the water. Then\nBeaver called the monster T\u0101\u2032\u029fat\u2019ad\u1d07ga, [276] which has a long body, a\nlong tail, and many legs; and he called all the beavers and the bears\nand asked them to throw the tree down. The wolves dug up its roots, the\nbeavers gnawed the trunk of the tree, and all the animals tried to do\nwhat was in their power. Finally the tree fell. Then Raven flew off to\nanother tree. They tried to throw this tree down. All the animals of\nthe forest helped Beaver. After they had thrown down four trees they\nasked a favor of Raven: \u201cPlease give us our chief\u2019s water. Don\u2019t make\nus unhappy!\u201d But he did not comply with their request. He flew away,\nand spit some of the water on the ground as he flew along. Thus\noriginated all the rivers on Queen Charlotte islands. He also made the\nSkeena and Stikine rivers.\n\nThere was a man named K\u00b7\u02bc\u00ee\u2032lkun, who lived at Skidegate. He asked Raven\nto give him some water. Raven complied with his request, but gave him\nvery little only. This annoyed him so much that he fell down dead. He\nforms the long point of land near Skidegate. [277] The same thing\nhappened at Na\u0113ku\u2032n. [278] For this reason there is a long point of\nland at that place.\n\n\nThis is the best known, as it is the longest, of all stories told on\nthe upper northwest coast, and many writers have given fragments of it.\nAlthough often spoken of as the creation legend, it would be more\ncorrect to say that it explains how things were altered from one state\nor condition into that in which we now find them. Thus topographic\nfeatures, natural phenomena, the tastes, passions, habits, and customs\nof animals and human beings are mainly explained by referring to\nsomething that Raven did in ancient times. He was not the only\noriginator of all these things, but he was the principal, and for that\nreason he was known as N\u1d00\u00f1k\u00ee\u2032ls\u029fas (\u201cHe-whose-voice-is-obeyed\u201d). Until\nQ\u00ee\u2032\u00f1g\u00ee adopted him he was called N\u1d00\u00f1k\u00ee\u2032ls\u029fas-\u0142\u00ee\u00f1a\u2032-i\n(\u201cThe-potential-N\u1d00\u00f1k\u00ee\u2032ls\u029fas\u201d). Some even said that N\u1d00\u00f1k\u00ee\u2032ls\u029fas was a\ngreat chief who put on the skin of a raven only when he wanted to act\nlike a buffoon. Among the three peoples who have developed this story\nmost\u2014Haida, Tlingit, and Tsimshian\u2014the Raven clan is also of very great\nimportance, and it is evident to me that there is a causal relation\nbetween the two facts. I have, however, discussed the singular\nprominence of the Raven clan among the people in this region in volume\nV, part 1, of the Memoirs of the Jesup North Pacific Expedition, page\n104.\n\nAware of the important position held by this myth, I made a special\nendeavor to secure as much of it as possible and consulted several\ndifferent story-tellers. The main portion of the story was given me by\nJohn Sky, a Kloo man, who also related the five next and that on page\n86. A long section was added by Walter McGregor, who belonged to the\npeople of the west-coast town of Kaisun, and fragments were contributed\nby Abraham, an old man of Kloo, by Tom Stevens, chief of\nThose-born-at-House-point, the ancient people of Rose spit, and by Job\nMoody, a man of the Witch people of Cumshewa and father of my\ninterpreter. A second version is appended. This was obtained in English\nby Prof. Franz Boas from Charlie Edenshaw, chief of the great Masset\nfamily St\u1d00\u2032stas. He spent his earlier years at Skidegate, so I am not\ncertain whether it is more like the story as told at Skidegate or as\ntold at Masset. I am inclined to think, however, that it approaches the\nform in which it was told by the people of Rose spit. While at Masset I\nsecured several additional texts bearing on events in the life of\nRaven, some of them differing considerably from the above. An abstract\nof these texts will be found on pages 207\u2013211 of volume V, part 1, of\nthe Memoirs of the Jesup North Pacific Expedition. On pages 233\u2013238 of\nthe same memoir will be found two sections of the story obtained from\ntwo old Kaigani. They probably contain much of the Tlingit Raven story.\nFinally, it must be stated that Raven is brought forward to explain so\nmany local phenomena that an absolutely complete Raven story is neither\npracticable nor necessary.\n\n\n\n\n\n\n\n\nA-SLENDER-ONE-WHO-WAS-GIVEN-AWAY\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nOnce there was a chief\u2019s child, they say, a girl, for whom they often\nhung out hawk down on the end of a pole. [279] Her father loved her.\nShe had two brothers; one was large and the other had just begun\ngrowing.\n\nOnce people came in front of her father\u2019s town in ten canoes, danced\nwhile coming and stopped in front of the town. Then one of her father\u2019s\nslaves inquired: \u201cWhat are these come for?\u201d \u201cThey are come to get the\nchief\u2019s child.\u201d And when they said \u201cThe woman refuses,\u201d they went away\nweeping.\n\nThe next day others came dancing on ten canoes. Then again they asked:\n\u201cWhat are these come for?\u201d \u201cThey are come to get the chief\u2019s daughter.\u201d\nAnd those, too, they refused, and they went weeping away.\n\nNow, the day after a certain one in a hair-seal canoe, [280] wearing a\nbroad hat, stood there early in the morning. He had a surf-bird for a\nhat. After they had looked at him in his hair-seal canoe for a while,\nthey asked him: \u201cWhy does the canoe come?\u201d He said nothing. They did\nnot want him. They said to him: \u201cThe woman refuses.\u201d A round white\nthing was on top of his hat. This was a foamy wave. The foam was\nturning round and round rapidly. As soon as they had refused him the\nearth changed. Out of the earth water boiled up. Then, when this island\nwas half covered, the frightened town people thought of giving the\nwoman up. She had ten servants, they say. And they dressed up one of\nthese just like her. And they painted her. And they put red cirrus\nclouds on her and two clear-sky blankets [281] and sent her down to the\nchief. Then he absolutely refused her. He would take none but the\nchief\u2019s child. They dressed up still another [slave] with dark mottled\nclouds which lie seaward, and they put two marten-skin blankets on her\nand had her go down. Her, too, he refused. He refused all ten in the\nsame way.\n\nNow, all of the town people with their children had gone into her\nfather\u2019s house. Then they all cried, and, without painting her, let her\ngo. And the ten servants all went with her. When she stood near the\nsalt water the canoe came quickly to her of itself. [Then the stranger\ngave them his father\u2019s hat covered with surf-birds (tc\ua71d\u00eeg\u1d00\u2032ld\u1d00x\u0323ua\u00f1),\nwhich would keep flying out from it and back again.] Now, when she got\nin, the ten servants got in with her. What caused the canoe to move\ncould not be seen. When the chief\u2019s child had got in they discovered\nhim floating at the place where he had been before.\n\nAnd they made holes in the front of the whole house by pulling off\nplanks. Through these they were looking to see which way his canoe\nwent. After they had looked for a while [it vanished and] they did not\nsee in which direction. And they did not see that it had sunk. And the\ndirection in which the chief\u2019s daughter had vanished was unknown.\n\nAt times her father turned to the wall and cried, cried, cried. And her\nmother turned to the wall and cried, cried, cried. One day he stopped\ncrying and said to his head slave: [282] \u201cFind out whither my child\nwent.\u201d \u201cWait, I will find out the proper time to go. I will go to see\nwhither your [child] went.\u201d\n\nOne morning, as day began to break and when it was a propitious day for\nhim, he started the fire, and, while the people of the house whom he\nfeared to have see him, slept, he took a bath. Now after his skin\nbecame dry he turned toward the wall and brought out the tackle he used\nfor fishing. He untied it, and he took out blue hellebore, and he put\nit into the fire. And after he had watched it burn a while, he took it\nout of the fire, and he rubbed it on the stone floor-planks and made a\nmark with it on his face.\n\nThen he got ready to start. He was going to search for the chief\u2019s\nchild. The chief\u2019s child\u2019s mother was with him.\n\nAnd he was a good hunter. He had a sea-otter spear. When he pushed off\nhe threw the sea-otter spear into the water, and, throwing its tail\nabout, it went along forming ripples in its passage, and he went with\nit.\n\nBy and by the canoe stuck. The same thing happened to the sea-otter\nspear, they say. Then he pulled the canoe ashore. The chief\u2019s wife got\noff, and he turned the canoe over. Long seaweeds were growing on it.\nThese were the things that stopped the canoe. He had been moving along\nfor a whole year. Then he took off his cape and rubbed it on the bottom\nof the canoe and on the chief\u2019s wife. And he rubbed it on himself as\nwell and became clean.\n\nAgain he shoved off the canoe. Then he threw the sea-otter spear into\nthe water again, and it moved on anew. He followed it. After he had\ngone on, on, on, on for a long while, the canoe again stuck. Then he\npulled the canoe ashore still again. And he turned it over again. [A\nkind of] long seaweed had grown on it, and on the chief\u2019s wife, too,\nand on himself. Then, as before, he took the cape off. And he rubbed it\non the canoe and on the chief\u2019s wife as well. Then he rubbed it also on\nhimself. And after they had become clean he launched the canoe again.\nAgain he threw the sea-otter spear in, and again they followed it.\nAfter he had been towed along by it for a while he came to floating\ncharcoal. There was no way for him to pass through this, they say. He\nhad brought along his fishing-tackle box, and he looked into it. And in\nit he used to keep the [old spruce roots] taken off when he repaired\nhis halibut hooks. When he put these roots into the water, [the\ncharcoal] divided, and he was towed through. Not far away the canoe\ncame to another place where it (the passage) had closed together. And\nwhen he put some [roots] into the water, as before, that also parted.\n\nThen he was towed out of it and was brought to the edge of the sky.\nNow, after it had shut together four times, he braced the spear under\nit. [283] He went under. Then he pulled his spear out and put it into\nthe canoe. He took the paddle and began paddling.\n\nBy and by he could see the smoke of a great town. And he pulled the\ncanoe ashore some distance to one side of the town, they say. After he\nhad turned the canoe over he made the chief\u2019s wife sit under it. Then\nhe walked to the town. When he came to the end of the town it was low\ntide. A certain woman, with her infant on her back, had come down to\nthe uncovered beach. She held a basket in her hand, and she had a\ndigging stick and moved it before her as if hunting for something.\nWhile putting something into the basket she looked up to where he was\nseated. And, after she had looked for a while, she did the same thing\nagain. And, after she had rolled away the stones, she put sea cucumbers\ninto the basket. That was Property-woman. [284]\n\nWhen she again fastened her eyes on the place where he sat, she said:\n\u201cI know you.\u201d And then he stood up. And he went down on the beach and\nstood near her. Then she said to him: \u201cDo you travel hither expecting\nto see the chief\u2019s child?\u201d He said \u201cYes.\u201d \u201cYou see this town. He\nthought grease into his son\u2019s wife\u2019s mind [285] because he gave away\nhis father\u2019s hat as soon as he married the chief\u2019s child. [286] She is\nlying over there in a cave. When you have entered pass along by the\nright side of the chief\u2019s house and go behind the screen. There you\nwill hear news.\u201d\n\nThen he started away from Property-woman and went into the cave to the\nchief\u2019s child. And as she lay there she was winking her eyes. He took\nhis coat off and rubbed it upon her. And he tried to make her sit up.\nIn vain. And he became angry because he was unsuccessful. And, since he\ncould not succeed, he started off.\n\nHe put on his two yellow-cedar blankets and walked about among them\n(the people). And they did not see him. Then he went into the chief\u2019s\nhouse and to the right. It had ten tiers of retaining planks. On the\nupper one, in the middle of the sides, one sat weaving a chief\u2019s\ndancing-blanket. Then from the blanket she was weaving something said:\n\u201cTo-morrow, too, one of my eyes [will still be] unfinished,\nunfinished.\u201d [287]\n\nThen, contrary to the expectations of those in the house, he went round\nbehind the screen and a wonderful sight met his eyes, they say. A large\nlake with several gravel points running into it lay there. The points\nwere red with cranberries. Canoe songs [288] resounded across it. Near\nthe stream which flowed out of this large lake they had a fire for\n[drinking] salt water. [289]\n\nThen some people came in from picking berries. As she walked past the\nlast one snuffed with her nose. \u201cI smell a human being\u201d [she said]. And\nhe said to her, \u201cSay! it is I you are speaking about.\u201d \u201cIt was the\nyellow cedar-bark blankets of the chief\u2019s child\u2019s ten servants whom\nthey ate, which I am wearing that I smelt.\u201d That was Mink-woman.[289]\n\nAnd now he turned himself toward the fire which they had made [to warm]\nsalt water. When he got near, one among those sitting there in a group\nsaid: \u201cWhat will happen when they (her family) look for the chief\u2019s\ndaughter?\u201d \u201cWhy, what are you saying? When they look for the chief\u2019s\nchild and return his father\u2019s hat which he (the son) gave away, he (the\nfather) will make her sit down (i.e., restore her).\u201d\n\nAfter he had heard all the news he turned round. He remembered the\nchief\u2019s wife, ran back to the canoe and turned it over, but only the\nchief\u2019s wife\u2019s bones lay there. Then he drew his coat off and rubbed it\nupon her, and she awoke as if from sleep. She had been perspiring. He\nput his arm into the canoe and pulled it into the water. After he had\nlet the chief\u2019s wife in he came to the village. He tied her into the\ncanoe. He tied himself in the same way as the chief\u2019s wife. He tied\nhimself as Property-woman had told him to do. They were there tied in\nfront of the chief\u2019s house. As they floated there one came out of the\nchief\u2019s house and said: \u201cWait; they want the chief\u2019s wife to remain\nthere. They are going to dance near by.\u201d After she had remained there\nfor a while a thunderbolt [appeared to] drop in the house, they say.\n\nBy and by feathers came out of the smoke hole in a point. After it rose\ninto the air it broke off. Then it came to them in a point and struck\nthem, and they both forgot themselves.\n\nThey came to themselves lying on the retaining timbers. And then he\nuntied himself and the chief\u2019s wife as well. When he could walk he\nuntied her. Her son-in-law sat opposite the door, and they spread out\nmats for her below. Then they came down and sat in the middle of the\nside. [290] Then one brought food in a small basket. In it were large\nclam shells, small clam shells, and two mussel shells. They gave some\nto the chief\u2019s wife. They let her eat. After different kinds of food\nhad been brought out and eaten and all was gone, they brought a basket\nto the fire, poured water into it, and put stones into the fire. When\nthese were red-hot they put them into the basket with wooden tongs.\n\nIt boiled. Then the chief said something to a youth who was walking\naround the basket. Then he went into a storeroom in one corner and\nbrought out a whale on the end of a sharpened stick. He put it into the\nbasket. Now, when he had tried it with a stick and it had become soft,\nhe put the whale into a dish the shape of a chiton and laid it down\nbefore them.\n\nNow he again said something, and he (the youth) gave her old clam\nshells to drink the soup out of. She was unable to drink with these.\nNow she got her own basket and took out two large clam shells and two\nmussel shells, whereupon the people all stopped in a moment as when\nsomething is dropped. [291] And the chief, too, looked at nothing but\nthose mussel shells. When his eyes were fastened upon them she noticed\nit and stopped.\n\nThen she handed the shells to her husband\u2019s slave and had him give them\nto her son-in-law. He made a place for them [on his blanket]. Now,\nafter he had looked at them for a while, he said something, whereupon\nthey went to him to get them and put them away behind the screen.\n\nIn the evening those in the house went to sleep, and they (the\nvisitors) also went to sleep.\n\nWhen day broke a young hair seal was crying in the corner of the house,\nthey say. At daylight they started off by canoe.\n\nNow the canoe lay on top of the retaining planks. There he fastened the\nchief\u2019s wife, and he fastened himself in the stern. The thunderbolt\ndropped behind the screens which pointed toward each other. When the\nfeathers came out from it in a point toward the fire and struck them\nthey forgot themselves. When they came to themselves they were on the\nocean.\n\nNow he untied himself, went to the chief\u2019s wife, and untied her. And\nwhen they went off it was the middle of summer when the young hair seal\ncry. He picked up his paddle and started paddling. After he had made\ntwo strokes he reached his master\u2019s town.\n\nThe chief\u2019s wife went in and sat down. She related to her husband how\nhis daughter was situated. Then the slave also went to his master and\ntold him what those thought who had had a fire for salt water. He\nrepeated what they said to him word for word.\n\nAt once he spoke to the one who had charge of the fire. Two persons\nwent through the town summoning the people. Immediately they entered.\nThe house was full. Then he opened supplies of good food. He fed them.\nHe fed them all. When the food was all gone he told the town people\nwhat he had in mind. He told the town people that he was going to look\nfor his daughter. All were well pleased. He told all the chiefs to\nstart in ten canoes. They agreed.\n\nBut the next morning his oldest boy had disappeared. When they began to\nget ready the next day the youngest also was gone.\n\nFor the chief and the chief\u2019s wife each they drew the figures of\ncumulus clouds upon ten clam shells. As many mussel shells were inside\nof these. He had ten drawn for the elder [son] and he had ten drawn for\nthe younger. The town people who were going away all gathered ten\napiece [for the men] and five apiece for the women. And after they had\ngot through gathering them they waited for the two sons who had gone\noff to marry. They got tired of waiting for them because they wanted to\nrestore their sister. The town people had everything ready and were\nawaiting them.\n\nThe elder got home at midday. His hair was fastened with cedar limbs.\n\u201cMother, I have brought a wife to you. She stands outside. Go out and\nget her.\u201d So he spoke to his mother: \u201cOh! my child has come.\u201d She\nlooked outside, and a woman stood there having curly hair parted and\nlarge eyes. This was Mouse-woman.\n\nAfter the youngest had been away for a while, he, too, came back at\nmidday. He came in, his hair fastened with a small fern. Hai hi hi hi\nhi\u207a\u207a\u207a. [292] \u201cMother, I bring a wife to you. She stands outside. Go out\nand get her.\u201d A wonderful person stood there. She was too powerful to\nlook at. Something short with curly hair and a copper blanket [stood\nthere]. \u201cChief-woman, come in.\u201d She did not wish to enter. \u201cShe does\nnot wish to come in. She positively refuses, my child; your wife\npositively refuses.\u201d \u201cWhy! she goes by contraries,\u201d he said to her as\nhe stood up. He went out to his wife, came in with her, and sat down.\n\nNext day, very early, they went off. The town people all started out\ntogether upon the ocean. The elder son\u2019s wife sat up on one of the\nseats, and the younger one\u2019s wife concealed herself inside. She (the\nformer) sat up high to look after those who were starting off. She\nalways kept her small wooden box with her wherever she turned. When\nthey were all afloat she hunted in it and took out a bone awl. And she\nput it into the water. The water rushed aside as it cut through. In\nbehind it they placed the canoe. The bone awl began to tow them along.\n\nAfter they had been towed along, along, along, along, along for a\nwhile, they came in sight of a broad band of smoke from a town. Some\ndistance from the town the elder brother\u2019s wife told them all to land.\nShe talked to them. The elder brother had married Mouse-woman so that\nthey might follow her directions.\n\nThey stopped at this place, and she had them cut long sticks. They got\ntwo poles at this place. The younger brother\u2019s wife hid herself, but\nthe elder brother\u2019s wife commanded the voyagers. The ten canoes were\nstill, and along the front of the bows and midway of the canoes they\nput the sticks. They fastened them to thwarts by winding ropes around\nthem. [293] That was finished. Then they started for the front of the\ntown.\n\nThey stopped in front of the chief\u2019s house, and one came out of the\nchief\u2019s house. \u201cWait, they direct you to remain still. They are going\nto dance in front of you.\u201d After they had remained there for a while,\nthey forgot themselves. Then they came to themselves lying on top of\nthe retaining planks. In the place where they woke up they untied\nthemselves. They also untied the poles that had been fastened upon the\ncanoes.\n\nOn top of the retaining planks they spread out mats. There were crowds\nof people there on each side on the ten retaining planks. The chief\u2019s\nchild was not there, the one they came after. Only her husband sat\nthere. Then they spread out two mats in front of the place where he\nsat. In front of him the ten canoe loads of people laid their clam\nshells. They filled the house up to the very roof. Now they laid the\nhat on top of all. They gave it back to him.\n\n\u201cCome! send for my father. Tell him to hurry.\u201d Then a youth started on\nthe run. \u201cIs he coming?\u201d \u201cHe is close by.\u201d Whiu-u-u-u (sound of wind).\nThe house moved. The earth, too, shook. Of all the visitors who sat in\ncircles not one looked up. But, while they hung their heads, the\nyounger brother\u2019s wife raised hers up. Then she looked toward the rear\nof the house and toward the door. \u201cHold up your heads. Have you, also,\nno power?\u201d she said.\n\nBy and by the house shook again, and the ground with it. X\u0323u-u-u. The\npeople in the house again hung their heads. Now she said again \u201cHold\nyour heads up. Have you, too, no supernatural power?\u201d At the same time\nhe came in and stood there. Something wonderful came in and stood\nthere. His large eyelids were too powerful to look at. Where he placed\nhis foot he stood for awhile. When he took another step the earth and\nthe house shook. When he took another step and the house and the earth\nshook, all of the people hung their heads; but she (the youngest\u2019s\nwife) said to them, \u201cHold your heads up.\u201d When she said it louder the\nsupernatural power that had entered took hold of his head. \u201cStop!\nmighty supernatural woman that you are.\u201d After that he came in. Nothing\nhappened. [294] He sat down near his son.\n\nBut when he first came in and sat down he laid his hands at once on his\nhat.\n\nWith his father\u2019s staff he divided the clam shells. He kept the smaller\npart for himself. He made his father\u2019s part large. \u201cDid you send for\nyour wife, chief, my son?\u201d \u201cNo, indeed; I have been waiting for you.\u201d\n\u201cSend someone for your wife, chief, my son.\u201d Then a youth went to call\nher. \u201cIs she coming?\u201d \u201cYes; she approaches.\u201d By and by the one whom\nthey were after came in from the cave where she had lain, and stood\nthere. But she went to her mother first. She did not go down to her\nhusband.\n\nThen his father began to dance. After he had done so for a while, he\nfell down. At once he broke in two in the middle. Out of his buttocks\nfeathers blew, and out of his trunk as well. One of the servants stood\nup out of his buttocks, one out of his trunk, another out of his\nbuttocks, another out of his trunk. All ten whom he had eaten he\nrestored. [295] That was why he danced. On account of the hat he had\ndevoured the servants. He had put grease, too, into the mind of the\nchief\u2019s daughter by thinking. On account of the hat they put her in the\ncave. By and by he came together. He stopped dancing. He sat down.\n\nNow they put more wood on the fire, made them sit down in a circle, and\nbegan to give them something to eat. The feast went on even until\nmidnight, when they stopped. They stopped. They went to bed.\n\nWhen day began to break the young hair seals cried in the very place\nwhere they had cried before. Then they prepared to start from the top\nof the retaining timbers, where their canoes were lying.\n\nThen her father-in-law called her. \u201cNoble woman, [296] wait until I\ngive you directions.\u201d And he whispered to her. He gave her directions\nas she sat near him. \u201cChief-woman, I will come forth from your womb. Do\nnot be afraid of me.\u201d And to her he gave a round plate of copper, to\nwhich some strings and a chain were fastened. It was named X\u0323\u012b\u0142\u016bt\ua71d\u0101\u2032\u0142a\n(Property chain (?)). \u201cHave Master Carpenter make my cradle, chief\u2019s\ndaughter. Let lofty cumulus clouds be around the upper edges,\nchief-woman, and around its lower edges short ones. In those days human\nservants (i.e., human beings) will gather food through me. When they\nsee me sitting in the morning the surface birds will gather food while\nI am governing the weather (i.e., while I am in sight).\u201d [297]\n\nHer parents (\u201cfathers\u201d) were waiting for her on top of the retaining\ntimbers, but, below, her father-in-law was giving her directions, to\nwhich she was listening. After he had ceased talking, she got into the\ncanoe with her father. They fastened the canoes to each other; they all\nfastened themselves. After the chief\u2019s child got in, all forgot\nthemselves. When they came to, they were afloat upon the ocean.\n\nAt once they started off. In a short time he came to his village. After\nit had lain still for a long time the chief\u2019s daughter became pregnant.\nWhen she began to labor they made a house for her outside. They drove\nin a stake, had her take hold of it, and went in. Now he came forth,\nand, when she looked at him, she saw something wonderful. Something\nflat stuck out from his eyelids. She rose quickly and ran away from him\nin fright. \u201cAwaiy\u0101\u2032,\u201d she said, and the town was nearly overturned.\n\nThen she quickly turned back toward him, laid her hands upon him, and\nexclaimed as she picked him up: \u201cOh! my grandfather, it is I.\u201d The town\nwas as still as when something is suddenly thrown down. She brought him\nto the house. Her father put hot stones into a urinal he owned, and\nthey washed him. [298]\n\nAs soon as they went out for [Master Carpenter], he came on the run. He\nheld in his hand what he had taken off (i.e., cut out) [299] in the\nwoods. As soon as he came in he put the drawing on it, as the chief\u2019s\ndaughter told him. He pictured the clouds upon it. There were two rows\nof them. He made holes in the cradle for fastening the rope alongside\nof his legs.\n\nThen they put him in. They brought out two sky blankets and wrapped\nthem round him in the cradle. After that was done they launched the\ncanoe. Five persons and the chief\u2019s daughter went with her son. Then\nthey started seaward. They went, they went, they went. When they found\nby looking about that they were midway between the Haida country and\nthe mainland they let him down into the water. When they let him go he\nturned around to the right four times and became like something flat\nthrown down. Then they went away from him, and settled down at the\nplace where they had been before.\n\n[He was the one who has his place in the middle of the sea. Sometimes\nwhen sickness was about to break out they saw him. N\u1d00\u00f1\u029f\u0323da\u2032 s\u029fas [300]\nwas a reef.]\n\n\n[What follows is really a second story, but it was told as part of the\nsame. Its true name is said to be\n\u201cHe-who-had-Panther-woman-for-his-mother.\u201d]\n\nHere on the Nass lay the town of Gu\u2032nwa. Four slaves of the owner of\nthe town came down [the inlet] after wood. They cut the wood at a sandy\nbeach below the town and saw young cedars. They found them for the\nchief\u2019s wife. They did not believe their eyes [for joy at finding them\ngrowing so conveniently to the water]. They finished cutting the wood,\nloaded it on their canoe, and went up with the tide. At evening they\ngot back. The town people brought in the wood, and he (the chief)\ncalled them in.\n\nThen, after they had given away food for a while, he reported that they\nhad seen young cedars. At once the chief\u2019s wife planned to go for the\nbark. They went to sleep, and early in the morning she had her\nhusband\u2019s canoe brought out. People of the town, the chief\u2019s daughters\nand young men, all went with her. At once they floated down with the\ncurrent. Hu hu hu hu hu, much food,\u2014cranberries and salmon,\u2014[they took\nwith them]. Then they went down.\n\nWhen they landed by the young cedars all the women pulled off and\ndragged down [the bark] from those [trees] near by. They pulled it off\nand dragged it out to her. When they had taken all from those near at\nhand they became scattered.\n\nShe (the chief\u2019s wife) sat with her back to the sunshine, pulling cedar\nbark apart. She was not in the habit of eating much. Her fingers were\nslender. She did not care for food.\n\nAfter the sounds of the voices of women and men had died away inland a\nperson wearing a bearskin blanket with the hair side out came and stood\nnear her. He held something like a pole. It had a sharp point. It was\nhalf red, half blue. He was looking at the chief\u2019s wife, but she did\nnot even glance toward him. He asked the chief\u2019s wife: \u201cHow do you act\nwhen your husband calls the people [for a feast]?\u201d \u201cWhen my husband\ncalls the people, I empty the whole dish placed in front of the one\nsitting next to me into my mouth.\u201d\n\nShe had children. One of the two boys she had could not creep.\n\n\u201cHow do you act when your husband calls the people again?\u201d \u201cAs soon as\nmy husband calls the people I put food into the dishes and, bending\ndown, eat out of them.\u201d \u201cHow do you act when your husband comes in from\nfishing?\u201d \u201cI go down, pull up my dress, swim out to him, and swallow\nthe two spring salmon which are on top.\u201d\n\nHe drove the thing he had in his hand into her forehead, and, when it\nstuck out at the back of her head and he had raised her arm, all of her\nflesh dropped off. Then he sat down and entered it (her skin). And he\npicked up her flesh and buried it in the sand at the foot of the tree.\nAfter he had seated herself in the place of the chief\u2019s wife, they came\ndown to her in crowds with the cedar bark.\n\nAll of them pulled their cedar bark apart. Among the crowds of people\nthat were there the chief woman did it. \u201cWoman, I am hungry.\u201d \u201cWell,\nthere is a piece of white food in [my box].\u201d \u201cIn mine, too.\u201d \u201cIn mine,\ntoo.\u201d This [they said] because they wanted to have her eat.\n\nThe one who was quickest broke up the piece of food and placed it in\nfront of her. She ate all of the little they gave her. While she was\ndoing it, at which they were very much pleased, they started out. Later\nthan the usual time for going to sleep they reached home. They\nexplained that they had started back in the night because the chief\u2019s\nwife had begun to eat.\n\nThe chief commanded wood to be put on the fire. Then he called the\npeople. One of her children had nearly cried itself to death when she\nreached home. When they handed it to her she pulled her teats out and\nput one into her child\u2019s mouth, but it ran away from her. It was\nsucking a man. That is why it ran off crying.\n\nThe town people came in and sat down in a circle. After they had\nroasted the salmon, had broken it up into small pieces, and had placed\nsome in a dish in front of the one sitting next to her she emptied it\nall [into her mouth]. She did not chew it. When she emptied it into her\nmouth the town people looked at her instead of eating. They were\nastonished at the way in which she handled the food. But it was the\nchief\u2019s wife [they thought].\n\nNext day his wife was again hungry, and again he called the people.\nWhile they were in astonishment at her [actions], the elder brother\ncarried his younger brother along in front of the town. Both went\ncrying along. He called the people. Then they let her pour the berries\ninto a dish. To their surprise instead of doing so she bent over the\ntray. The youths came back in a crowd with the empty trays. They were\nastonished at what she did. It was not the chief\u2019s wife that they saw.\n\nNext day, very early, he (the elder brother) launched one of his\nfather\u2019s canoes and put his younger brother in the bow. He paddled off\naimlessly out of Nass inlet, away from the town of Gu\u2032nwa. After he had\ngone down with the tide for a while a woman leaned halfway out from a\ncertain house and said: \u201cCome hither.\u201d The house had a front sewed\ntogether with cedar limbs. [301] It was painted.\n\nThen he directed his course toward it. After he had landed she said to\nhim: \u201cStop with me. To-morrow you shall go on.\u201d She spread out mats\nwoven in many colors for them. The chief-woman sat on one side, the\nelder brother next to her, and the younger lay on the other side of\nhim. Then she said to him: \u201cLet your younger brother sit next to me.\u201d\nHe picked him up and made him sit next to her.\n\nFor a long time he had had nothing to eat, since the time when they\nwere astonished at the actions of his mother. He was going to eat for\nthe first time with this woman. She turned round. Then she looked into\nher box, took a dish out of it with the carving of a mouse on it, and\nplaced before him a single piece of salmon.\n\nHe bent down his head and thought: \u201cAfter I have gone hungry for so\nlong this is very little for me to eat. What part will my brother eat?\u201d\nShe was looking at his face and said to him: \u201cWhy, just as it is, the\nsupernatural beings are never able to pick it up and eat it.\u201d He picked\nit up, and his younger brother also picked it up. Yet it was still\nthere. After they had eaten it for a while they had enough and put [the\ndish] back.\n\nAfter the dry fish was finished she put down a cranberry for them as\nwell. As soon as he thought about that, too, she looked into his face\nagain and said to him: \u201cEat it. The supernatural beings are unable to\nconsume it.\u201d Then he picked it up with a spoon and ate it. When they\nwere filled she put it back.\n\nAfter it became dark she spread out the mat. There the chief-woman lay\ndown. The elder brother was going to lie next to her, but she said:\n\u201cLay your younger brother next me.\u201d He picked him up and laid him next\nher. As soon as he laid him down he lay as still as one killed by a\nclub. For the first time after he had cried so long he slept.\n\nWhile he (the elder brother) was asleep he heard a woman laugh, and it\nawoke him. To his surprise his younger brother was playing with the\nchief-woman. When his younger brother did a certain thing to the chief\nwoman [she exclaimed]: \u201cYu-\u012b\u2032, now see how\nHe-who-came-to-have-Panther-woman-for-his-mother plays with me.\u201d As\nsoon as the elder brother understood this he began to cry [from\njealousy]. At the same time day broke.\n\nAt daybreak he began to get ready to go somewhere without knowing\nwhither. Then she made him sit down. \u201cStop! let me tell you something.\u201d\nShe brought her box out to the fire, took something blue out of it, and\nbit off part for him. \u201cNow, my grandson, if anything has too much power\nfor you, swallow this and spit it upon yourself.\u201d Then she said to him:\n\u201cRight down the inlet lives the one whom you came to see, the one for\nwhose daughter you came. But your younger brother shall remain with me,\nand after a while I will marry him.\u201d\n\nThen he went down with the current alone. He was expecting to meet\nSq\u00e4\u2032g\u0323a\u0142\u2019s daughter. There lay the large town in which lived the woman\nhe came to marry. After he had walked about in the town for a while it\nbecame dark. Then he entered Sq\u00e4\u2032g\u0323a\u0142\u2019s house. He went in and sat down\nclose to the door. The chief\u2019s child sat between the screens at the\nrear of the house. Around her walked some women with their hair stuck\ntogether in bunches. Her father set them to watch her so that she might\ndo nothing foolish. When day began to break, instead of going in to\nher, he went outside.\n\nHe went round the front of the house and followed a narrow trail. At an\nopen place near water holes human bones were piled up, and a bull pine\nstood there. In the branches of this he sat down. After he had been\nsitting there for some time red spots from the rising sun appeared on\nthe open ground. Then the chief\u2019s child came thither. The servant who\ncame in advance had a bone stuck in her nose. [302] She had a crooked\nwar club. The one who came behind was dressed in the same way. The\nleader had a human scalp in her hands. Their hair was stuck together in\nbunches. She was a Tlingit woman. The one behind was a Bellabella.\n[303]\n\nShe sat down, untied her blanket, and was naked. Then she went into the\nwater, turned round four times, and came out. Then the Tlingit woman\nrubbed her back. The Bellabella woman, too, rubbed her breast. After\nthey had finished rubbing her she went into the water a second time.\nAfter she had turned round to the right she sat down on dry ground and\nturned her back to the sunshine.\n\nWhen her skin had begun to dry he came out and seized her. The moment\nthat he seized her he quickly touched noses. [304] One servant picked\nup her weapons with the scalp, ready to strike him, and the other one,\ntoo, was ready to strike him with the bone club. But she stopped them.\n\u201cDo not kill him. I will marry him.\u201d The human bones lying around\nbelonged to those who, having become fascinated at the sight of her,\nhad seized her, and had presently been killed by the servants.\n\nAt the same place, beside the bull pine, they lay with each other. The\nTlingit woman sat down at her feet. The Kwakiutl woman sat at her head.\nThere they kept looking at her. When the sun was set all four went\nhome. Then she entered her father\u2019s house. As she went in she concealed\nher husband under her blankets. Her father had his eyes fixed upon her\nand [said]: \u201cMy child, what makes you lame?\u201d \u201cFather, a shell made my\nfoot sore by cutting into it.\u201d Then they went in together behind the\nscreens.\n\nAnd in the evening the chief\u2019s child lay behind the screens. Then he\nlay with her, and he (her father) heard someone talking with his\ndaughter in the night. When day broke the chief commanded them to put\nwood on the fire, and two slaves put wood on the fire. After it had\nbegun to burn up he said: \u201cCome! look to see who is talking with my\nchild.\u201d Then a young man went thither and said: \u201cSomeone is lying here\nwith her.\u201d And her father said: \u201cAlas! I wonder what roaming\nsupernatural being it is! Perhaps it is\n\u2018He-who-had-Panther-woman-for-his-mother,\u2019 whom I wanted my child to\nmarry.\u201d \u201cHe says he is the one, father [said his daughter].\u201d\n\nThen he spread out a mat next to himself and said: \u201cMy child, come and\nsit down near the fire with your husband.\u201d Shortly she came down and\nsat there with him. They put four hard stones into the fire. When they\nbecame red-hot he put them into a dish standing near the wall with the\ntongs. Then he had it set before his son-in-law. A spoon made out of\nwhite rock was stuck into it. She was crying. \u201cH\u1d00 h\u1d00 h\u1d00!\u201d she wept, \u201che\nis going to do again as he always does when I try to get married. That\nis how he kills them.\u201d Then he said to his wife, \u201cDo not utter a word.\u201d\n\nNow he took the spoon, picked up one of the red-hot stones and\nswallowed it. His insides were not affected. He handled all four in the\nsame way. He finished with them.\n\nThis was because his supernatural power was strong. If his supernatural\npower had been weak, he would have been killed. Because his\nsupernatural power was strong he let him marry his daughter.\n\nWhile he was living with this woman he and his younger brother, who had\nbecome the husband of Mouse-woman, forgot how their mother had begun to\nact strangely.\n\nOne day he lay abed a long time. He lay until evening. He was there\nwhen they went to sleep. Next day he again lay abed. Again he was there\ntill they went to sleep. He lay abed two days. \u201cMy child\u201d [said his\nfather-in-law], \u201cwhy is your husband feeling badly?\u201d She said: \u201cI do\nnot know.\u201d Then she went over to her husband, sat down at the head of\nhis bed, and talked a while to him. Then she said to her father: \u201cHe\nhas suddenly become desirous to see his younger brother, whom he left\njust above here.\u201d \u201cNow, chief-woman, go with your husband to the common\ncanoe I own over there in the woods.\u201d\n\nAnd they went thither. To their surprise they did not find the canoe.\nOnly the bones of a whale lay there among the salmon-berry bushes. Its\ntail bones lay [with the rest]. Then they returned and she said to her\nfather: \u201cFather, we could not find it. Only a whale\u2019s head lies there.\u201d\nThen he said to her: \u201cChief-woman, my daughter, that was it. Say to it\n\u2018Go seaward, father\u2019s canoe.\u2019\u201d\n\nWhen she went back to it with her husband she kicked it. \u201cGo seaward,\nfather\u2019s canoe,\u201d she said to it. Now a whale canoe floated upon the\nwater. The lines cut on the edges [305] were pictures of geese, which\nalmost moved their wings. And they carried their stuff down to it. The\ncanoe was all filled with good food, with cranberries, berries in\ncakes, soapberries, and the fat of all kinds of animals, grizzly-bear\nfat, mountain-goat fat, deer fat, ground-hog fat, beaver fat\u2014the fat\nparts of all mainland animals; and he got into the canoe and pressed it\ndown with his feet toward the bow. When the canoe was nearly full those\nwho were loading it went up to the house and laid pieces of whale meat,\nwith most of the grease taken out, in a basket. When it was full they\ntook it down. And they laid it on the top.\n\nWhen they were ready to start, her father came out; [he said]: \u201cMy\nchild, when the creatures seated on both sides call throw cranberries\ninto their mouths. When they become hungry they keep calling.\u201d\n\nAs soon as they moved their wings the canoe started. While they did so\nthe canoe went along. By and by, when his brother\u2019s wife\u2019s house came\nin sight, they shoved off Mouse-woman\u2019s canoe also. They also loaded\nher\u2019s with good food. When it was filled they pressed it toward the bow\nwith their feet. By and by it was filled, and they started off\ntogether.\n\nAs soon as the geese along the edges of the elder brother\u2019s canoe began\nto call he took out cranberries and put them into their mouths. Along\nthe edges of the younger one\u2019s canoe sat rows of small human figures.\nAll had small painted paddles in their hands. With these they paddled.\nAs soon as they began to move their lips as if hungry he fed them.\n\nWhen they came near to the place where they had gone to get cedar bark,\nthe younger brother\u2019s wife and the elder brother\u2019s wife sat upright.\nAnd they said: \u201cMove shoreward.\u201d Now they got off there. They had\nsticks in their hands, and they hunted in the sand with them from the\nsea inland. By and by they dug out the bones of a human being in front\nof a tree at the edges of the grass. The canoes floated on the water in\nfront of them. Their husbands were looking at them.\n\nMouse-woman took out her box. Sq\u00e4g\u0323a\u0142\u2019s daughter, too, took out her box.\nSq\u00e4g\u0323a\u0142\u2019s daughter brought out of her box a mat with edges like clouds.\nMouse-woman took out something from her box also and bit off a part.\nNow they put the mat over her and began to rattle her bones under it.\nUnderneath this Mouse-woman spit many times. Then they (i.e.,\nMouse-woman) told Sq\u00e4g\u0323a\u0142\u2019s daughter to hurry: \u201cQuick, hasten your mind,\nnoble woman.\u201d Then she, too, said: \u201cIt is [for you to do so], noble\nwoman. You had better hurry yourself; it is getting late.\u201d Then she\npulled off the mat. Ah! their mother-in-law got up. He looked at his\nmother; both [boys], in fact, [did so].\n\nThey had her get into the canoe of the younger and went up with the\ntide to Gunwa, their father\u2019s town. The younger brother\u2019s wife hid her\nmother-in-law. They were anxious to see how their [supposed] mother\nwould act when they arrived. When they got near the town, the wife of\nthe younger ordered the canoes to be brought close together. The town\nwas thrown into commotion. They reported to each other that the chief\u2019s\nson and his younger brother, who had gone away, had both married. The\npeople who came down to meet them were like warriors going to fight. In\nfront came his mother putting her belt on as she ran to carry up the\nthings. She acted differently from the others.\n\nThen the elder brother\u2019s canoe landed first, and Sq\u00e4g\u0323a\u0142\u2019s daughter\nstood near the basket. \u201cCome hither, woman. Carry up my basket.\u201d Then\nshe went to it and was going to carry it with the strings around her\nhead. Sq\u00e4g\u0323a\u0142\u2019s daughter prevented her. She wished her to carry it the\nright way [with the straps around her breast]. When she carried it, the\nweight made her stagger as she went up. She got into the house with it.\nHow huge it was! Afterward they at once carried up the other things.\n\nAfter they had pulled up the canoe, the younger one\u2019s canoe also came\nto the shore. A big basket was in it, the strings on which were just\nlike a knife. Mouse-woman stood near it. Then she called her\nmother-in-law from the place where she was carrying things up. \u201cCome\nhither, woman. Carry up my basket.\u201d Then her mother-in-law came to her,\nand was about to put the basket strings around her head. But [the\nother] forbade her. And she did as she was told.\n\nWhen she started to carry it up the strings cut her head off. Her head\nlay at some distance. At once Mouse-woman took a whetstone out of her\nbox, quickly got ashore, and put it between her head and her trunk,\nwhich were drawing together. After she had ground herself to pieces\nfoam was piled up on either side.\n\nNow she let out her mother-in-law. At that time they came down in a\ncrowd and got her. They did it because they were glad to see her. To\nkill her mother-in-law was the purpose for which Mouse-woman let\nherself marry the boy. A crowd of people carried the property up. Then\nshe said to her husband: \u201cLeave me. I married you to restore your\nmother to life.\u201d At once she pushed the canoe off and vanished\ndownstream with the current. There was no trace of her left.\n\nAfter that the elder brother\u2019s wife lived as a chief\u2019s wife. Then she\nbecame pregnant, Sq\u00e4g\u0323a\u0142\u2019s daughter did. She bore a boy. Again she was\npregnant. She bore another boy. [She bore seven boys.] There was one\ngirl.\n\nSq\u00e4g\u0323a\u0142\u2019s children made their town at Q\ua71dad\u014d\u2032, opposite Metlakahtla.\nTheir mother and their sister lived with them. All eight went out to a\nbeaver pond to hunt. When they had at length come to the lake, and had\nmade a hole in one end of the dam, a stick was carried into the\nshoulder of the eldest by the force of the current. He died there.\n\nThen they went away. And at midnight they came behind the house. Then\nthey sent out the youngest and gave him the following directions:\n\u201cSpeak to our mother. And also watch your elder brother\u2019s wife. She\nmust be unfaithful to him. She must be going with another man. That is\nwhy our brother is [dead].\u201d\n\nHe went off, entered his mother\u2019s side of the house, laid his hand on\nhis mother\u2019s head, and said to his mother: \u201cThe beaver dam drifted down\nupon my elder brother. One piece drifted into his neck. He dropped dead\nwithout speaking a word.\u201d Then she said: \u201cAlas! my child.\u201d \u201cStop! we do\nnot want him spoken of before the people. Do not say a word.\u201d\n\nWhen she had wakened the people in the house by her exclamation, they\nasked her: \u201cWhat made you say that?\u201d and she said, \u201cI dreamed of\nsomething terrible. I dreamed that a beaver dam floated into my eldest\nson and he dropped dead without saying a word. That was what made me\ncry out.\u201d\n\nAfter he had lain flat on the floor near his mother, and midnight had\ncome, he heard some one talking with his elder brother\u2019s wife. When it\nwas near daylight, they stopped whispering. Then he crept over to them.\nAnd as the man slept he cut off his head.\n\nAfter they had sat there in the woods for a while day came, and they\nwent home. They had a real human head in their hands. The youngest\nbrother put his head above the door. Out of it blood oozed in drops.\n\nThe chief\u2019s son [in Metlakahtla] was lost, and they were looking for\nhim everywhere. They stopped inquiring for him. The town of Metlakahtla\nlay there. By and by a north wind began to blow. The sea surface froze,\neven to Q\ua71dad\u014d\u2032. They began to walk to and fro to each other on the ice.\n\nVery early one morning a slave went to the town of Q\ua71dad\u014d\u2032 for live\ncoals. \u201cEnter the middle house,\u201d they said to him. And when he went in\nblood dropped upon his feet. When he pushed the charcoal into the fire,\nhe turned his head around from looking at the side opposite the door.\nAbove the door, to his astonishment, he saw the head of the chief\u2019s son\nwho had disappeared. He recognized him by the abalone-shell earrings he\nwore.\n\nHe picked up the live coals and started away with them. When he came to\nthe ice he threw the coals away. Then he returned. Though he had looked\nright at it, he did not believe himself. And he went in again, and\nagain he put the coals into the fire. After he had looked about the\nhouse for a while he fastened his eyes upon it again. It was really the\nchief\u2019s son. Then he went away with the burning coals.\n\nWhen he was halfway back he also threw those coals away. He thought: \u201cI\nmust have been mistaken.\u201d Then he went back again. He entered, and he\nput [fresh charcoal] into the fire. And as soon as he had done so, he\nlooked. It was truly he. He saw with his eyes. Then he started off with\nthe burning coals.\n\nJust outside he threw them away. At once he ran off shouting. \u201cThe head\nof the chief\u2019s son who disappeared forever is stuck up in this house,\u201d\nhe shouted out as he ran. As soon as they heard his voice from the town\nthey did not delay. They put on their armor, shields, helmets. And they\nran to fight with war spears and bows and arrows. At once they fought\nwith Sq\u00e4g\u0323a\u0142\u2019s children.\n\nShe and her mother were the only ones from among her kindred who were\nsaved. Her brothers, however, they destroyed. They (the two women) came\nto live in a branch house in front of a hill behind the town. She lived\nthere some time with her daughter. Every evening she cried. They went\nto bed, and they continued to lie there.\n\nOne day she offered her daughter in marriage: \u201cDj\u012bn\u00e2\u2032-\u00e2-\u00e2, na\u0142g\u016b-\u016b-\u016bs\nGa\u2032oax (Tsimshian words).\u201d [306] A large creature came running in at\nthe side toward the door. \u201cI will marry your daughter.\u201d \u201cWhat will you\ndo when you marry my daughter?\u201d \u201cOh, bother! after I have married your\ndaughter I will come out at one end of the town and eat them all up\nfrom the end. I will eat them all.\u201d That was Grizzly-bear.\n\nAt once she said the same thing again: \u201cDj\u012bn\u00e2\u2032-\u00e2-\u00e2, dj\u012bn\u00e2\u2032-\u00e2-\u00e2\nna\u0142g\u016b-\u016b-\u016bs Ga\u2032oax.\u201d Something with crooked legs came in. \u201cI will marry\nyour daughter.\u201d \u201cAfter you have married my daughter what will you do\nfor us?\u201d \u201cI will tip the town over by digging it up with my teeth.\u201d\nThat was Beaver.\n\n\u201cDj\u012bn\u00e2\u2032-\u00e2-\u00e2, dj\u012bn\u00e2\u2032-\u00e2-\u00e2 na\u0142g\u016b\u2032-\u016b-\u016bs Ga\u2032oax.\u201d \u201cWhat will you do after\nyou have married my daughter?\u201d \u201cI [will] run into the water at the end\nof the town. Then they [will] take me into some canoe, and I [will]\nmake them quarrel. Then all the townspeople will kill each other.\u201d That\nwas Deer.\n\nStill another time [she cried]: \u201cDj\u012bn\u00e2\u2032-\u00e2-\u00e2, dj\u012bn\u00e2\u2032-\u00e2-\u00e2 na\u0142g\u016b-\u016b-\u016bs\nGa\u2032oax.\u201d [307] Someone came in and stood there. He had a bow for a\nstaff. Feathers were around it in one place. He held arrows with it in\nhis hand. He had a quiver on his back. He had dancing leggings. He had\na gable-crowned hat. He did not say a word. \u201cWhat are you going to do\nif you marry my daughter?\u201d He took a heavy step with his right foot.\nThe earth cracked. \u201cStop! stop! great chief, you are the one.\u201d Then the\nearth closed again. \u201cIndeed, I thought that you had your daughter for\nme.\u201d\n\nHe took off his hat. He laid aside his quiver. He started off with only\ntwo arrows and his bow. He rolled a grizzly bear down from a steep\nplace with his foot. There he also rolled down a deer and a beaver.\nAgain he started off. He brought a post out on his shoulder. He put it\ninto the ground, and without waiting, pulled it out. He went to the\nother side and did the same thing there, also toward the door, and on\nthe other side. There he let it stay.\n\nAgain he went off. He brought out a wall post. In the rear of the house\nhe stuck it in, in the other corner, on the side toward the door, in\nthe corner opposite to that.\n\nHe went off. He brought out a stringer. He put it up and, after he had\nmoved it backward and forward a while, he took it over to the other\nside. He put it up on the wall posts, too, and on the opposite side.\nThere he let it stay.\n\nAgain he went off. He brought a plank out on his shoulder. He set it up\non edge above the side opposite the door, and he rolled it over. By\ndoing this again and again he completed half [of the roof]. He did the\nsame to the other half of the roof. He filled up that, too.\n\nAgain he went away. He brought out a wall plank. He stood it up, shoved\nit along, and one side of the front was filled. He treated the other\nside and the side opposite the door in the same way. He treated both\nsides of the house in the same way. [308]\n\nThe house was finished. He went away. He brought two white rocks. He\nrubbed them against each other and laid them down under the smoke hole.\nThe fire burned continually. It was never extinguished.\n\nAfter that his mother-in-law kept cutting up and bringing in mountain\ngoats and grizzly bears. Afterward she cooked them. He took his quiver\nand his bow. He put on his hat, took up his wife, and went away with\nher. He was the son of One-who-goes-along-above (i.e., the moon).\n\nAfter he had lived with her in his father\u2019s house for a while he had a\nchild by her. She bore a boy. Again she gave birth to a boy. [She gave\nbirth to eight.] Again she gave birth. She gave birth to [two] girls.\nThe eldest son was called \u201cPuncher\u201d (X\u0323\u1d00tag\u012b\u2032a). [309] The youngest girl\nwas called \u201cOne-who-sucks-arrow-points-from-wounds.\u201d The next one he\nnamed \u201cOne-who-heals-the-place-where-the-arrows-strike.\u201d His\ngrandfather called the eldest boy to him, took out his bones, and put\nstones in in place of them. He filled up all parts of his body with\nstones.\n\nOne day he gave ten slaves to the eldest. To the next he also gave ten\nslaves. He gave ten apiece to all eight. He made a row of houses for\nthem, all sewed together with cedar limbs. On the house front of the\neldest he put the figure of a thunder-bird. On that of the next one he\nput the figure of a sculpin. On that of the next he put the figure of a\nrainbow. On that of the next he put the figure of a killer whale. On\nthat of the next he put the figure of a human being. On that of the\nnext one he figured stars. On that of the next he put the figure of a\ncormorant. On that of the next he put the figure of a sea gull. To the\neldest brother he gave a spear box. Along with it he gave an arrow box.\nHe gave to all eight of them in the same way. Then he put two\nmarten-skin blankets around each of their two sisters.\n\nHe sat in front of his grandchildren\u2019s town and called for them. Then\nthey picked up their weapons and practised fighting each other. By and\nby one was shot. Then the elder sister went out and sucked the arrow\nout of him. The younger sister went thither, spit on her palms, and\nrubbed them on him. Immediately he was fighting among the ten. Both [of\nthe women] walked about among them. They tried particularly to shoot\nthem. Instead of penetrating, the weapons rebounded from the blankets.\nThat was why he gave the blankets to them. Thus they turned out good\n[warriors], and he had them cease fighting.\n\nOne day he began to let his grandchildren\u2019s town down. He pulled apart\nthe heavy floor planks, looked down, and saw the houses of Metlakahtla\nand [the site of] Q\ua71dad\u014d\u2032 among human beings. At midnight he let down\nthe house of the eldest. When it struck the ground there was a sound of\nrattling planks. From the town of Metlakahtla one cried \u201cW\u0101-\u0101-\u0101-\u0101-\u0101,\nghosts are settling down\u201d. So he heard some one cry. He let down two of\nthem. He let down three.\n\nThe youngest received the following directions from his grandfather:\n\u201cWhen you run away because they are too much for you put a wooden wedge\nhaving a drawing on it into the fire for me. Say to it \u2018Tell my\ngrandfather.\u2019\u201d\n\nAll that time the Metlakahtla people shouted \u201cW\u0101-\u0101-\u0101-\u0101-\u0101, ghosts are\ncoming down.\u201d Eight had come down. It was wonderful to see smoke\nrolling from them in the daylight. In front of the town people walked\nabout in crowds. They wore feathers in their hair. They longed much to\nsee them. Then they sent a slave across in a canoe for live coals. They\ntold him to go into the middle house, which had the figure of a\nthunder-bird on it.\n\nHe landed in front and shoved his coals into the fire. To his surprise\nhe recognized Ga\u2032oax there cooking parts of an animal. It was she whose\nsons they had killed. From rear to front gambling was in progress.\nThose watching the gambling stood about in crowds. He looked on. She\n(i.e., Ga\u2032oax) threw a fat piece of meat to him [saying]: \u201cHere is some\nghosts\u2019 food for you to taste.\u201d\n\nHe went out. Then he threw away the burning coals and paddled across.\nHe reached home, but instead of eating the fat he carried it up. He\nentered his master\u2019s house and said: \u201cSay! did you kill Ga\u2032oax?\u201d At\nonce they called all the town people, and they questioned one another:\n\u201cDid you kill Ga\u2032oax?\u201d Some said \u201cYes;\u201d some, \u201cNo.\u201d Some thought that\nshe had got safely into the woods.\n\nWhile they were still in the house one, full of mischief, [310] bit off\nsome of the mountain goat meat. They looked to see him drop dead where\nhe stood. Presently he said: \u201cWhy, it passed into me all right. All of\nyou taste it. Swallow it. This is human beings\u2019 food.\u201d\n\nOne among them said: \u201cWell! let us gamble with them. Then you can see\nwhether Ga\u2032oax got safely into the woods.\u201d With that intention they\nwent to bed, and next day, early in the morning, the town chief\nlaunched his canoe. The town, the chiefs and the middle-aged, all went.\nThey went across.\n\nAfter they had landed there they went into the middle house, and those\nwho were gambling put away their gambling sticks. At once they began\ngambling with these instead. The town chief started to gamble with the\nelder brother. But Ga\u2032oax spread out grizzly bear skins around the\ninside of the house. She and the young people began to give them food.\n\nThe elder brother was left-handed. He had laid the gambling-sticks down\non that side. On the same side lay his bone club. After gambling had\ngone on for some time he stopped the town chief, who was handling the\nsticks. \u201cYou are cheating me\u201d [he said]. And he replied: \u201cNo, indeed; I\nam not cheating you.\u201d In spite of that he insisted upon it for a long\ntime. After they had disputed for some time, the town chief threw fine\ncedar bark into his face. Then he struck him on the head with his war\nclub. He killed him.\n\nThe house was in an uproar. They picked up their weapons, and the\nMetlakahtla people as well. They began to fight. While the fighting\nwent on the two sisters walked about among them. Although they were\nstruck with the spears, the latter always broke upon them. After the\nfight had gone on for a while one had an arrow point break off in him.\nHe was wounded badly. When he was about to lie down the elder sister\nsucked his wound and sucked it out. Then the other sucked it, spit upon\nher hand, and rubbed on the wound. Then he got up again and fought with\nthem.\n\nThe fight went on until the dawn of the next day, and continued then\nand the day after. Now they began to drive the people of Q\ua71dad\u014d\u2032 back.\nWhen that happened the youngest brother ran over to the house, drew\nsomething upon a partly used wooden wedge, said to it: \u201cCarry the news\nto my grandfather,\u201d and threw it into the fire. [311]\n\nThen it at once came into the front part of the house and said: \u201cYour\ngrandchildren are beginning to be hard pressed.\u201d Now he looked down\nbetween the floor planks. To his surprise his grandchildren, who were\nfighting for revenge, were being driven back. The eldest brother was\nnaked. He fought among them with his fists. When he struck one, he did\nnot get up again. He looked down upon all this. He turned around, went\nto get his small, square box and, when he had opened five boxes, one\nwithin the other, he took from the last something [shaped like skeins\nof yarn], covered with the sky and tied up with rope. After he had\nlooked down for a while, he threw it down upon the people of\nMetlakahtla. Then their legs only were visible. At these they struck,\nand they killed all. These were called Clouds-of-the-Killer. [312]\n\n\n\nAlthough this is the second story of the Skedans series, it was the\nfirst of them that I took down, my informant choosing to tell the Raven\nstory last, and it is the second Haida story recorded by me. In\nconsequence, the form in which it appears is rougher than that of most\nof the others, and certain points will seem obscure at the first\nreading. As noted in the text and translation, there are really two\nstories combined under one head. To the first the name properly\nbelongs, and this may be a real Haida story, but the second,\n\u201cHe-who-had-Panther-woman-for-his-mother,\u201d is a well-known Tsimshian\ntale. Nevertheless, my informant stoutly maintained that the story was\nalways told in this combined form. Probably, the common episode of the\nmarriage of two chiefs\u2019 sons to women having supernatural power was the\noccasion for placing them together. The name given for Panther-woman,\nS\u00eemn\u2019\u00e2\u2032s\u1d00m, is Tsimshian.\n\n\n\n\n\n\n\n\nTHE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nHe was a chief\u2019s son. He was always in the back part of his father\u2019s\nhouse whittling. He did not care to eat anything. [His father] owned\nthe town of Metlakahtla. [313] He was \u201ctown-mother.\u201d [314]\n\nThen someone in the town killed a hair seal. Then they cooked it and\ncalled the people in for it. And the father of the boy who sat up\nwhittling went thither. All the town people went in for it. There they\nate.\n\nAs soon as they had stopped they carried some over to the chief\u2019s wife.\nWhen they brought it in a flipper lay upon the top. Now, he who sat up\nwhittling looked down. Then he came down and called to his mother:\n\u201cCome, give me a wash basin. Let me wash my hands.\u201d Then he said \u201cCome,\npush that over to me,\u201d and he ate it. He ate it all and pushed [the\ndish] back.\n\nNow he (the chief) came in and said to his wife \u201cMy child\u2019s mother,\ncome let me eat the hair-seal flipper I sent home.\u201d \u201cMy child has eaten\nthat,\u201d she said to her husband. From the high place where he was\nwhittling he heard what his mother said.\n\nAfter she had said this to her husband, he did not say a word.\nPresently he said \u201cWell, say that I want them to move from this place\nto-morrow.\u201d At once a slave went out and said, \u201cTo-morrow the chief\nsays he is going to abandon his son.\u201d\n\nThen evening came and he (the boy) went to the wife of one of his ten\nuncles with whom he was in love. As he lay with her, she gave him the\nfollowing directions: \u201cWhen they are ready to start, I will get off to\ndefecate, and dig around with your feet in the place where I sit. I\nwill leave something for you there.\u201d\n\nHis younger brother was just big enough to sit up. He also had a dog.\n\nWhen morning came the noise of their departure was heard. Then, when\nthey were ready to go, he brought out his younger brother. He also took\nhis dog, which he treated like his child. When they were ready to\nstart, his uncle\u2019s wife got off to defecate. She sat down behind the\nsea-weeds which were drifted ashore. As soon as she got in again, they\nstarted off.\n\nAfter the crowd of canoes had gone round the point, he went to [the\nplace where his uncle\u2019s wife had sat]. Only a broken stick lay there.\nThen he dug around. He dug up a small box. It had ropes round it. He\nlaid the box down near his younger brother, gathered planks together,\nand made a house. He made it just large enough. When it was finished,\nhe again sat down near his younger brother and untied the strings of\nthe box. In it was a grease-box and two mussel-shells fastened together\nby a string, which he untied. To his astonishment he found burning\ncoals within.\n\nHe looked into the grease-box. It was half full of grease. Cranberries\nwere also in it, and ten salmon were on the bottom of the box. He did\nnot eat one of them. He kept them all winter for his younger brother.\nBut he whittled continually.\n\nThen only one salmon was left with a small amount of grease and\ncranberries. His mind was greatly troubled. There was nothing for his\nyounger brother to eat. He used to give part to the dog. That is why\nhis food was nearly gone. The last bits of the salmon, grease, and\ncranberries were nearly gone. By and by a small piece [of fish] was\nleft, and he gave it to his younger brother along with all of the\ngrease.\n\nIn the evening he went to bed and wept, wept, wept. He kept thinking\nall night of how nothing was left for his younger brother to eat.\nPresently his dog went out. It barked behind the house. From where he\nlay by his younger brother he rose quickly and at once seized his bow.\nWhile still in the house he wet the arrows with his mouth, prepared his\nbow ready to shoot when outside, and stepped lightly in that direction.\n\nIt was barking at something in the space between the roots of a cedar\nbent over toward the sea. After he had gone toward it for a while he\nsaw nothing near it. It was barking at something in the ground. When he\nstood over it [he found] that it was barking at something in a pool of\nwater. To his surprise a salmon lay in it. He speared it with an arrow.\nHe twisted its neck off.\n\nHe took it up, laid it down on a piece of board near the house, cut it\nopen, and steamed its head, its backbone, its milt, and its heart (?).\n[315] He gave its backbone and its head to his younger brother to eat.\nTo the dog he gave its milt and its heart (?) to eat. He, however, ate\nnothing.\n\nThey went to bed and at daybreak the dog was barking there again. Again\nhe went thither with his bow and [found] it barking at something in the\nwater. Two salmon lay there. Then he speared them with an arrow. And\nafter he had taken them to the house he steamed the two backbones, the\ntwo heads, the milt of both, and he gave them to his younger brother\nand the dog. He, however, again ate nothing.\n\nNext day it was barking there again. Then he got his bow. He wet the\narrows with his lips just outside. He went over and [found] three lying\nthere. Every morning there was one more. Finally ten lay there, and he\nspeared them and pulled them out. He dragged them out in a bunch and\ncut them open. He threw the gills away. Those he had obtained the day\nbefore he split a second time. This is why it happens that mainland\nchiefs cut fish open [instead of letting the women do it]. He was the\none who started [that custom].\n\nWhen it barked there the next day he stopped taking his bow. He only\ntook the arrows. Again there was one more. Next day there was also one\nmore. In this way the number reached twenty. Those he had cut open for\nthe first time the day before he cut open farther. Then he split planks\nand hung them up there. He fixed a place overhead. Some food entered\nhis belly for the first time since they left him, for his younger\nbrother now had enough to eat.\n\nThe next day the dog barked there again. He went thither. There was one\nmore than before. The day after one more was added. In that way the\nnumber reached thirty.\n\nNext day the dog barked there. He went thither, and again there was one\nadded. The day after one more was added, and the number increased to\nforty.\n\nHe and his younger brother again went to bed, and when day broke he\nheard the dog go out. After he had listened to its barking for a while\n[he found] that it was barking differently from the way in which it\nused to bark. After it had barked for a while it yelped differently.\nThen he picked up his bow and two arrows and just outside wet them with\nhis lips. Having his bow in readiness he walked slowly toward [the\nsound].\n\nIt was barking at something in the same pool of water, and he looked\ninto it. He saw not a sign of anything. But it dug for something near\nthe water. After it had done so for a while its teeth stuck fast in the\nroots, and after it had yelped a while they slipped off. Then [the boy]\nhelped dig behind it. The dog dug along ahead of him. Ah! they dug into\nthe marks of salt water, and a salmon creek came to be there. [316] At\nthat time a great shoal of salmon came up. He stood near them. Then he\nwent away, collected the town people\u2019s planks, and split them up. He\nplaned them. He made notches for ropes. All that time the salmon were\ncoming steadily up. He made this for them.\n\nHe stretched his arms on these. Each [of these horizontal pieces] was\ntwo fathoms long. Some were one fathom long [for uprights]. There were\ntwenty poles of each sort. All had notches on the ends. Toward the top,\nwhich he worked down small, he placed a design. He put figures of\nsalmon there. These parts were the \u0142g\u0323aiy\u00ee\u2032\u00f1gadadj\u00ee. [317]\n\nWhile he was making this thing he never forgot his younger brother and\nthe dog, they say. He cooked for them continually, and they ate. When\nhe had those things all together he went away and dug some roots. Then\nhe came back, made a large fire of dead branches, and put them in.\nAfter it he split [twigs] with his teeth. After he had finished doing\nthis, he shaped young and slender hemlocks so that they should be flat\non one side and rounded on the other. When he had finished he fastened\nthese together. He had four horizontal crosspieces on each half of the\ng\u012b\u2032g\u0323awai. On each half of the g\u012bgw\u1d00\u2032\u00f1g\u012bda, too, he had three\ncrosspieces. On each of the \u0142g\u0323aiy\u00ee\u2032\u00f1gadadj\u00ee he had three crosspieces.\nHe also split up pieces for the \u201cwings\u201d (weir). After that he put them\ntogether and finished all the same day.\n\nHe went back of the house, cut piles, sharpened them, and put rings of\nbark around them [to keep them from splitting when they were driven\ninto the stream bed]. Now he went into the water and drove piles into\nthe place where the fish trap was to stand. Then he put the fish trap\ninto the water. He fastened the horizontal pieces with twisted cedar\nlimbs. He treated the g\u012bgw\u1d00\u2032\u00f1g\u012bda in the same way. Now he stood up the\n\u0142g\u0323aiy\u00ee\u2032\u00f1gadadj\u00ee in place. Out of it all he made something roundish.\n[318]\n\nAfter he had put the fish trap in place he gathered planks together.\nThen he split them in two. He also split some planks into poles. Then\nhe enlarged the house. He set the drying frames for salmon over each\nother. He also put up the large poles (q\ua71da\u2032idagilai). They had notches\n[to prevent the smaller k\ua71dia\u2032s\u1d00nai from slipping off]. The taxasg\u0101\u2032gida\nlay beneath the ridgepole of the house (djansg\u0101\u2032gida), itself supported\nfront and back by the crossed house-timbers. [319]\n\nAlthough he used to eat, he was so busy working that he stopped doing\nso. Still he never forgot his younger brother and the dog. He fed them\nall the time. As soon as the fish trap and all things were finished,\nand day came, he went to the fish trap. He kept taking them (the\nsalmon) out. As soon as he had done so he strung them together. He\nfinished ten strings and laid them in the water. Then he roasted some\nfor his younger brother for that evening, and that night he remained\nawake. Again he kept taking them out. He strung up the same number as\non the day before and let them lie in the water. All that time they\nnever ceased to run, hu hu hu hu hu. Where had their hunger gone to?\n\nOne day, when the house was filled and he had fully enough and had cut\nthem up for more than ten nights, before he went out to remain awake,\nhe roasted some for his younger brother by the fire. He took out more\nand more salmon. He came back, and the two rows of roasted fish which\nhad been there were gone. Then he went over to his younger brother,\ncried near him, and went out to cut up the fish.\n\nWhen it was evening he again roasted some. Again he had more and again\nhe stayed up to watch. He took some out. He did it repeatedly. When he\nwent home what he had roasted had again disappeared. Then he again wept\nnear his younger brother and went out to cut up his fish. He cut up the\nfish and again remained awake. Now he had three rows of roasted fish.\n\nHe took out still more salmon. He came in, and lo! all was gone. Part\nof those above were also gone. Then he called his younger brother, and\nsaid: \u201cSay! brother, [320] did you eat all the things I roasted?\u201d \u201cNo;\nshortly after you went out someone came in, gathered them up in his\nhands, with those above, and put them into his mouth.\u201d \u201cI thought it\nwas you.\u201d\n\nNow, he did not care about the salmon. Nor did he go out to cut up the\nfish. He felt badly. He sat waiting. He was going to watch. He wanted\nto see who this person was. In the evening he brought out his bow,\nspanned it, brought out two arrow-boxes, put one on the left side near\nthe door, and sat over the right-hand one with his bow.\n\nAfter he had sat there in the dark for a while he saw two pieces of\nburning pitchwood side of the house. When they came around to the front\nof the house something wonderful entered and stood there. Something\nwith fire burning in its eyes came in and stood there. After it had\nstood there for a while it gathered the roasted salmon together and\nswallowed all. After he had stood looking at those above for a while he\ngathered them also together and swallowed them. As he turned away from\nthis he (the boy) shot him under the armpit and from the other side as\nwell. That was Ga\u2032ogila. [321]\n\nWhen he turned about he shot him repeatedly. He shot him repeatedly.\nWhen one arrow-box was exhausted, as the animal turned around, he went\nto the other also, and after he had shot from it for a while midnight\ncame and he went out.\n\nAt once he pursued him. He stuck the arrows into his quiver, and kept\nshooting him through his back and his breast. After some time had\npassed, lo! he had passed to the other side of a mountain as quickly as\nif it had been thrown back from him. Then he returned.\n\nHe entered and took his younger brother on his knee. He also called the\ndog to him, and the latter licked his lips. Then he turned over the\ndrum that had belonged to his father and placed it over his younger\nbrother and the dog. And he went away.\n\nAs he went he picked up the shafts of his arrows [which had fallen from\nthe heads]. After he had run along for a while he heard a noise. Then\nhe stood still. After he had listened for a while he heard a sound like\nthat of a hammer. Now, he went in that direction. Lo! some one was\nworking out the inside of a canoe. Only the top of his head was\nvisible. He looked at it fixedly.\n\nHe walked slowly in that direction. His head entirely disappeared\nwithin the canoe while his hammer lay outside of the canoe. Then he\nreached for it and took it with him under a bunch of ferns near by.\nAfter he (the boy) had looked at him for a while he stood up in the\nmidst of his work and looked about for something. He cleared away the\nchips. [The boy] was looking at him stealthily.\n\nHe sat still and put his finger-nails between his teeth. By and by he\nsaid: \u201cMy grandson, come to me. News of you has come. News has come,\ngrandson, that they abandoned you because you ate the hair seal\u2019s\nflipper, which your father sent home from the feast. If it is you, come\nto me.\u201d\n\nHe went out quickly and stood there. And he handed his hammer to him.\nAt once he stepped out to take it. That was Master Carpenter [322]\nmaking a canoe.\n\n\u201cSay! go and get four bent wooden wedges. Put two rings of cedar bark\nin the front part of the canoe and two in the stern. Then your canoes\nwill come apart.\u201d He was unable to make two canoes as he was trying to\ndo, one inside the other, because his wedges were too straight.\n\nHe went to get the wedges, and while he was away the other had already\nput rings on the canoe. He brought them (the wedges) along. Then he\ntold him to put them in the bow and the stern. Then he began hammering\non them. After he had busied himself going back and forth from one to\nanother for a while, lo! they started to separate. After doing so for a\nwhile, he hammered them apart. He thought: \u201cI wonder where the salmon\nare for which he wants these.\u201d He did not think about his younger\nbrother. Then [the man] said to him: \u201cNow, grandson, come with me. You\nshall marry my daughter.\u201d\n\nNow he went with him. W\u0101, the smoke they came in sight of was like a\ncomb. That was his town. He went with him into the middle house, which\nbelonged to Master Carpenter. Between the screens, in the rear of the\nhouse, sat a wonderful creature, as beautiful as a daughter of one of\nthe supernatural beings. Then her father said to her, \u201cChief-woman,\n[323] my daughter, come and sit near your husband.\u201d At once she arose\nand sat down near him.\n\nAfter his father-in-law had given him something to eat repeatedly,\nevening came and she said to him, \u201cLet us go out [to defecate].\u201d \u201cI do\nnot know where they go out.\u201d Then she said to him, \u201cWhy! do you not\nknow where they go out?\u201d She said to him, \u201cI will go with you.\u201d It was\nevening, and she went out with him. She went seaward with him, and they\ndefecated. They came in and sat down. Straight across from the town a\ndrum sounded.\n\nHis father-in-law treated him well. Every evening he went out with his\nwife, and the drum kept sounding there. He became tired of hearing it\nand once, after he had gone out and was seated with his wife, he\nquestioned his wife, \u201cSay! why is that drum always beating?\u201d \u201cThey are\ntrying to cure the town chief.\u201d Then he said to his wife, \u201cCome! let us\ngo over and look.\u201d\n\nThen they came in, and she asked her father: \u201cFather, do you own a\nsmall canoe?\u201d \u201cYes, chief-woman, my daughter, one is lying down on the\nbeach.\u201d Then two youths carried the canoe down on their shoulders, but\nthey (the man and his wife) walked. They got into it, and only the\nyouths paddled, while he and his wife sat in the middle.\n\nThey landed and pulled up the canoe. Then he and his wife went up and,\nwhen they saw him, the crowd of spectators standing in front of the\nhouse before the door opened up a passage for him, and he and his wife\nlooked in.\n\nTo his surprise the one he had shot sat doubled up over wooden bars\nwhich were fastened between ropes hung from the ridge-pole, touching\nthe lower one with his feet and holding the upper one in his hands.\n[324] The arrows stuck out of him all over. He was suffering greatly.\n\nAfter he had looked at him for a while, he thought: \u201cI wonder why the\nshaman does not see what is sticking out of him.\u201d Then one standing\nnear him looked at his face and said: \u201cI wish you could hear what the\nperson standing here says, \u2018I wonder why the shaman trying to cure him\ndoes not see what is sticking out of him.\u2019\u201d The one who announced his\nthought was mind-reader among the Land-otter people. And a shaman from\namong the Land-otter people was trying to cure him. He did not see what\nwas sticking out of him.\n\nBy and by some one rose and spoke to him who offered the blankets in\nreturn for the cure. Then he went away with his wife, came home, and\ntold her to ask something of her mother. \u201cMother, have you any\ncedar-bark?\u201d \u201cYes, chief-woman, my daughter.\u201d Then she gave him some.\nThey dried it around the fire, went to work upon it, and pounded it up\nfor cedar-bark rings. These were finished.\n\nThen they intended to bring him over. While yet in the house he bound\nhimself [with the bark]. He bound his arms, the front of his body and\nhis legs. Then they came and offered him ten moose-skins. Then they had\nhim brought over. When he entered, the sick man was still hanging in\nthe rear of the house.\n\nAnd, after he had gone around him for a while, he pulled the arrows out\nof his buttocks. As soon as he had done so he stuck them into the bands\naround his own arms. He suffered ceaselessly where he hung. Then he\npulled them out from the other side of him and from his legs. He stuck\nthem into the rings around his body and back. Then he picked him up and\nseated him on the floor-planks. So he who had been unable to sit up now\ndid sit up. Then he asked for a pillow and laid him on it. Ah! he lay\nthere comfortably.\n\nBut, when he looked up, he beheld his (Ga\u2032ogila\u2019s) daughter, who was\nwonderful to look upon. He beheld her. Then, picking the sick man up\nagain, he made him lay his feet upon the lower cross stick and seize\nthe upper one with both hands. Then he put the arrows back into his\nbuttocks and his side, so that he again suffered severely. Then he\nstarted away. He ceased looking at him, and they took him away on the\ncanoe.\n\nAfter he came in and sat down two more persons came in and stood there.\nThey offered him twenty moose-skins and two coppers. He refused them.\nThen they came to offer him all the things in the town one after\nanother. But he kept refusing them. Now he saw that his mind had become\nfixed. His future father-in-law wanted to keep his daughter by means of\nthe many things he owned. And, after he had refused the property, he\noffered his daughter in marriage.\n\nImmediately he turned around and started off. Then he again bound\n[bark] around himself. And they took him across. He entered and went\nround the man who was hung doubled up. By and by, while he was doing\nit, he pulled the arrows out of his buttocks, and he also pulled the\narrow points out from the left side of his body. Then he took hold of\nhim and made him sit up. He sat there; and, when he had finished\npulling the arrow points out of his sides, back, and breast, not one\nwas left in him. He sat up.\n\nThen he said to his daughter: \u201cChief-woman, my daughter, come hither\nand sit down near your husband.\u201d He married the chief\u2019s daughter. At\nonce Master Carpenter\u2019s daughter came over. Now he had two wives.\n\nAfter he had lived with his wives for a while, one day he lay abed.\nWhen the people went to bed again he was still there. Next day he did\nthe same thing. His two wives said not a word to him. As he lay abed he\nwept.\n\nThen he (his father-in-law) asked his daughter: [325] \u201cChief-woman, my\ndaughter, why does your husband lie abed?\u201d Then she went to her husband\nand talked with him a while. And she said to her father: \u201cHe lies abed\nbecause he is homesick for his younger brother whom he left.\u201d \u201cNow,\nchief-woman, my daughter, go away at once with your husband. You and\nyour husband go and look for the canoe I own which lies at the end of\nthe town.\u201d\n\nThen they went there together. They arrived. Only a whale\u2019s head lay\nthere. Then they went home. She said to her father: \u201cFather, there is\nonly a whale\u2019s head there.\u201d \u201cThat is it. Go and say to it \u2018Seaward,\nfather\u2019s canoe.\u2019\u201d\n\nLo! it floated on the water. Hu hu hu hu hu, it was a big canoe. Its\nedges were broad. They had cross lines. Then they put good food into\nit, launched another for Master Carpenter\u2019s daughter, and into it put\ngood food. They filled it with cranberries, berry cakes, mountain-goat\nfat, all kinds of berries. Then they pulled the canoes alongside and\nstarted off. Both wives accompanied him.\n\nWhen they got near the town site he spanned his bow. He held two arrows\nin readiness. Then he jumped out of his canoe at a rocky point near the\ntown, and he ran to his own house. When he entered he pushed off the\ndrum which he had placed over his younger brother. The bones of his\nyounger brother and the dog lay under it, held together only by their\njoints.\n\nAnd, when the canoes landed, he went down to them. He held his bow\nready to shoot the daughter of Ga\u2032ogila. Then she said to him, \u201cDo not\nkill us. We are going to look at your younger brother.\u201d Then he\nstopped.\n\nThey went up together and sat over his younger brother, Ga\u2032ogila\u2019s\ndaughter took something out of her box and bit off the end of it. It\nwas blue. Then Master Carpenter\u2019s daughter brought out a mat with edges\nlike cumulus clouds, and they laid his younger brother upon it.\nGa\u2032ogila\u2019s daughter spit under it many times.\n\nThen she told Ga\u2032ogila\u2019s daughter to hurry. Her copartner in marriage\n[326] said to her: \u201cDo so yourself, woman. Hurry your own mind.\u201d Then\nshe pulled off the mat. He rose out of the place [where he had been\nlying]. The dog, too, was glad to see him.\n\nThen they unloaded both canoes. There were plenty of canoe men. There\nwere a crowd of those whom his fathers-in-law had given to him. And\nnext day they enlarged the house. They finished a large house for him.\nThe front was sewn together [in the old style].\n\nIn his house they ate nothing but good food day after day. When they\nwere through eating deer fat, mountain-goat fat was brought out, cut\nup, and distributed. They held this by the fire to roast. They ate it.\n\nOne day they said to their husband: \u201cGo and get digging sticks for us.\u201d\nThen he was glad. And he climbed a tree. He cut off limbs. He made\nthem, and they were finished. The digging sticks he made while still in\nthe woods were partly bloody looking [where the inside bark was\nreached]. When he came in with them, instead of being pleased, they\nlaughed at him and said, \u201cGet a real digging stick like father\u2019s.\u201d He\nwent away again and used cedar limbs. Those the women also rejected. He\ngot all sorts of sticks. He was unsuccessful. Then he got the side\nshoot of a yellow cedar. He finished it roughly on the spot. Then he\nbrought it home and worked it up. The women said to him: \u201cMake the\nlower part red; make the upper part blue.\u201d They were hung in the rear\nof the house. The upper ends were made like round knobs.\n\nNext morning they ate. The crowd of people was like stirred up salmon\neggs. The young people played with his wives. But he said nothing. Then\nthe two women put the digging sticks on their shoulders, but they did\nnot take baskets.\n\nThen he also went with them. The clams were shooting water. And he\nsaid, \u201cDig right here.\u201d When the women went there, he heard them\nlaughing, and they made him ashamed. But, after they had moved about\nfor a while, they separated and started inland. Then they stood still\nopposite each other at the ends of the town. They ran their digging\nsticks into the ground. When they pried up they made the town larger\nthan it was before. They brought up his father-in-law\u2019s village.\n\nLo and behold! people walked about in front of the town in great\nnumbers. He was \u201ctown mother\u201d in his father-in-law\u2019s town. His wives\nwere two. Next day they again went down on the beach. When he spoke to\nthem as before they laughed at him. They made him ashamed again.\n\nAfter they had gone along for a while they struck their digging sticks\ninto the ground. They dug out two whales, and the town people went down\nand cut them up. Next day they went down again. Again they dug two out.\nThey went down for five days in succession and dug out ten. On each\nside they dug out five.\n\nHe wore ornaments of twisted copper wire coiled round his legs.\n\nThe chief\u2019s son gave five whales to the town people. Next day they cut\nthem up. But he left five. They were all fastened to his house with\nropes. The sea-gulls eating the whale meat lying around looked like\nsmoke.\n\nThen he took his bow and arrows, and after he had looked at them for a\nwhile, he shot a small sea-gull. He shot it through the head. Now he\nbrought it in, split it open at the tail, and skinned it. He dried the\nskin. When it was partly dried, he got into it. He walked about on the\nfloor-planks with it. Then he stretched his wings to fly. He flew out.\nHe left the town behind. His wives, too, did not have a trace of him.\n\nHe flew up into Nass inlet, they say. Then he looked about for the\nplace where his father\u2019s town was located. They were vainly trying to\ncatch eulachon with fish-rakes. In the canoe belonging to his father\u2019s\nslaves was only one fish. Then he took it up with his beak; one of them\nsaw him and said: \u201cAlas! he has carried off my eulachon.\u201d They looked\nup at him. They saw around his leg the thing that used to be around the\nleg of the chief\u2019s son whom they abandoned.\n\nThen they paddled off and landed bow first [in their haste]. [327] The\nchief\u2019s son whom they had abandoned had become a sea-gull. He had flown\nabout among them. This is what they said. Then his father and his\nmother turned around from the fire, and, when they had stopped crying,\nhe (the father) said to the slaves: \u201cTo-morrow go to dig for the bones\nof my child.\u201d\n\nNow the slaves went away, and, after they had gone down with the\ncurrent for a while, they found decayed pieces of whales floating about\nupon the water. When they had gone on farther, they found two whales.\nAfter they had looked along a while for a place to hide this, they left\nit there. In Nass inlet they were starving in the period before the\neulachon become thick. They left it until later. [328]\n\nThey went away from it and came in sight of their master\u2019s town. The\ntown had become larger. In front of the houses were crowds of people.\nThey were boneless with astonishment. Only the man in the stern paddled\nalong.\n\nHe (the chief) came out. Lo! four of his father\u2019s slaves were coming.\nThen he went in and spanned his bow. He also took four arrows. He came\nout in a rough manner. He was prepared to shoot at them, but the\ndaughters of Ga\u2032ogila and Master Carpenter seized him by the shoulders.\n\u201cStop! let them land. Let them come into your house. It is also well\nfor you to let them go again.\u201d Then his two wives took his bow from\nhim. He remained standing in the same place.\n\nWhen they landed he went down to them and said: \u201cAll four of you come\nashore. After you have taken off your clothing, come up with me.\u201d So\nthey stripped there and went up with him. And he had them sit down at\none side of the house and gave them food. When the food was almost\nconsumed he gave them some whale to eat. They ate it ravenously. He had\nthem strip because he was afraid they would take some [food] home.\n\nWhen they started off, one of them was so bent over as nearly to touch\nthe ground. Then he went over to him and asked him, \u201cSay! why do you\nwalk so bent over?\u201d and he replied, \u201cChief, I act that way because I am\ntoo full.\u201d And when he (the head slave) was ready to start, he gave him\nthe following directions: \u201cSay! do not touch the rotten whale which is\nfloating about. I shall watch it.\u201d Then he said to them: \u201cSay that you\ncould not find my bones.\u201d\n\nThen they started off and landed in the night. And they said: \u201cWe could\nnot find the bones.\u201d Then his parents wept. When they stopped, they\nwent to sleep. [That night] to their surprise the child of the head\nslave began to cry. He cried as people do when things are lodged in\ntheir throats. Then the chief\u2019s wife asked to have him handed to her,\nand she held him on her knee. She put her finger into his mouth and\nfound something. Then they looked at it. They did not know what sort of\nthing it was.\n\n[The head slave] said: \u201cI wish you could see what kind of house he\nlives in. What used to be your town has become larger. His two wives\nbrought out the town. They dug it up, and they also dug out ten whales.\nFive are still floating there where they were fastened.\u201d\n\nThen, although it was midnight, the chief told them to put wood on the\nfire, and they went out and called in the people. Immediately they came\nin. Then, after they had consumed one salmon with the few last\ncranberries, [he said]: \u201cI wish you to hear what I think. I think you\nshould go toward your son whom I left and to whom I will give this\ntown.\u201d And all the town chiefs thought it good.\n\nThen his ten uncles planned like this: they would offer their daughters\nto him in marriage. Their fathers were going to make marriage-gifts to\nthem. Next day the town was broken up. Hu, hu, hu, hu, hu! the canoes\nthat they launched were large. They painted up his uncles\u2019 daughters.\nThey paddled the canoes along together with planks laid across the tops\nof them, on top of which they had their daughters sit.\n\nAfter they had gone along with the tide for a while they came to where\nthe decayed whale-meat was floating. They landed, steamed some, and ate\nit. Then they gave some to their daughters, who sat in the canoes. But\nthe daughter of the youngest uncle had not had her face painted.\nBecause she was [considered] good for nothing, he left her so. Then he\ngave her a small piece of the inner layer of the bark of the hemlock.\nHe told her to chew part, and she did.\n\nThen they went on and came in sight of the town. It was most wonderful\nto behold. The whales floated about it. But as soon as the chief\ndiscovered them he got his bow. Then his two wives spoke to him, and he\nstopped.\n\nThey stopped in front of him, and a good looking woman went shoreward\nfirst. He told her to open her mouth. Her mouth smelt strong and he\nrefused to have her. He refused all nine in the same way. Now the\nyoungest got off. She opened her mouth. It smelt clean, and he smiled,\nand let her come in with him.\n\nWhen they landed [his father] gave the town people to his son, and they\nmade their homes on each side of those who were already there. Now he\ngave five whales to those who had just come in. The next day they went\ndown and cut them up. They ate these ravenously.\n\n\n\nAfter some time had passed one started out from the town to hunt with\ndogs. After he had been hunting for some time his dog barked at\nsomething. Then he went near it, and lo! his dog was barking at a\ngrizzly bear.\n\nThen he went to him. He threw him into his den. His wife sat at home.\nHe was thrown against her breast. Then she dug up the earth for him,\nand put him in the hole, leaving only his cape outside.\n\nNow he (her husband) came in and asked her: \u201cWhere is the human being I\nthrew in to you?\u201d \u201cHere is the only thing you threw in to me, which I\ntore in pieces.\u201d Then he again went after him and could not find him.\nAnd again he asked her, but she [said she] did not know.\n\nNow, at daybreak, he went hunting. He carried a big basket, and his\nwife let out his thread of life. [329] It ran out irregularly. Then she\nlet him (the man) out and gave him something to eat, and they lay down\ntogether. When it began to jerk again, she pulled up a plank, put him\nunder, and sat on top.\n\nHe entered. There were a few crabs in the bottom of the basket. He used\nto fill it, but now it was different. He came in and sat down, but he\ndid not know why he came home empty. [330] Next day she again fastened\nthe thread upon him, and he started off. But, while it was unrolling,\nshe cut it. Then she let the man out and married him. And she showed\nhim the trail upon which her husband used to hunt, explaining\neverything.\n\nNext day he took the basket and went inland. After he had gone up for a\nwhile, he came upon a lake in an open space. In the middle of this was\na shoal. Now he swam over to it and put crabs into the basket. When his\nbasket was full he went away. His wife was very glad to see him,\nbecause his basket was full. He lived with her a while. All that time\nhe continued hunting in the same way.\n\nBy and by she became pregnant. She gave birth to a boy. She became\npregnant again and bore another boy. She had two. Now he worked harder.\nBy and by he stopped getting crabs and hunted hair seal.\n\nOne time he gathered them for four nights so that there were many and\nprepared to go away. Then she gave him the following directions: \u201cWhen\nyou hunt, leave some for my children. I will sit waiting at the upper\nend of the inlet.\u201d And she said to him: \u201cDo not talk with another\nwoman.\u201d She gave him a small water-tight basket in which was some\nwater. A hawk feather also floated in it. Then she said to him: \u201cDo not\ntrifle with other women. In this I shall see it. When you have finished\neating, drink from it.\u201d So she directed him. [331]\n\nThen he went away from her and came to his father\u2019s town. And, after he\nhad sat near a water hole behind it for a while, his mother came\nthither. Then he told her who he was. His mother went home crying. Then\nhis father spread out a G\u012b\u2032na-g\u0323\u0101\u2032da-skin [332] he owned for him, and he\nwalked [into the house] upon it.\n\nThen they made a bed for him and he lay down there. They kept trying to\nget him to eat something. He did not eat. By and by two went with him,\nand he hunted. He speared hair seal. When the canoe was full he started\nfor the inlet. Instead of objecting, those with him looked on in\nsilence.\n\nWhen he came to the end of the inlet there sat a grizzly bear. Then\nthose who were with him turned their backs to the bear (paddling in the\nopposite direction), but, after he had paddled for a while facing her,\nhe got off. Then he went to the grizzly bear and sat down near her. The\ntwo young grizzly bears were glad to see him. They licked him.\n\nHe went down to the canoe and threw off a hair seal. Then he went away.\nAnd after many nights had passed he went hunting again. The same ones\nwere with him who had been with him before. And he speared hair seal.\nWhen the canoe was full they made a camp fire, and he steamed the hair\nseal there. Then they put it into the canoe and went into the inlet\nagain. When they had almost come to land those with him again paddled\nin the opposite direction.\n\nAgain he got off and sat near the grizzly bear. The young ones licked\nhim. Their mother, however, did not look toward him. After he had sat\nnear her for a while, he stood up, threw off a hair seal, and went off\nby canoe.\n\nBut one time he went for water for himself. At that time he went with\nthe one he used to be in love with. Then he went home.\n\nAfter some space of time had passed he went hunting again, cooked some\nhair seal, and went into the inlet. Now, differently from the way she\nused to act, the hair on the back of her neck stood straight up. Then\nhis companions said to him: \u201cLet us go back. The hair on the back part\nof her neck stands up, differently from the way in which it used to\nbe.\u201d Still he paddled on. He landed and sat near her. She did not look\ntoward him. His children, however, were glad to see him.\n\nAfter he had sat there a while, she went to him and threw him about. As\nshe did so she tore his limbs off. Then the cubs quickly went at their\nmother and tore her to pieces. Then they felt sorry on account of their\nmother. They acted as dogs do when one puts medicine into their noses.\nThen they went away.\n\nNow, just as some people were starting a camp fire, [the cubs] came and\nkilled them. They went away again, and they killed some others. And,\nwhile they were continuing to do this and were traveling about, they\ncame and sat behind some people who had lighted a fire, and a woman\u2019s\nchild cried. Then she said to it: \u201cDo not cry. Your uncle\u2019s children\nmight come and destroy us.\u201d Upon hearing those things they went away.\n\n\n\nThis island was once all covered with grass, they say. Woodpecker was\ntraveling about upon it. He had no feathers. And in the middle of the\nislands stood a large tree without bark, on which he began hammering.\nNow, after he had done this for a while, something said to him: \u201cYour\npowerful grandfather says he wants you to come in.\u201d He looked in the\ndirection of the sound. There was nothing to be seen.\n\nAnd when something said the same thing to him again, he looked into a\nhole at the foot of the tree and [saw] an old man sitting far back,\nwhite as a sea gull. Then he entered.\n\nThe old man looked into his small box. After he had pulled one box from\nanother four times he took out a wing-feather. W\u0101-\u0101-\u0101-\u0101. [333] And he\nalso stuck his tail into him and dressed him up. He made him red above,\nand he said to him: \u201cNow, grandson, go out and start life anew. This is\nwhat you came in to me for.\u201d Then he went out and flew. And, as he was\ngoing to do in the future, he took hold of the tree with his claws and\nhammered on it. [334]\n\n\n[Another version of the third section of this story, told to Professor\nBoas to explain the carvings on the pole of \u201cNas\u029f\u1d07\u029fzu\u2032s\u2019s house\u201d in\nMasset.]\n\nThere was a man of the Eagle clan, a great hunter. For a whole year he\nwas unsuccessful. His name was G\u0101ts. [335] He had two dogs. One day he\nsaw a bear. He took his bow to shoot it. Then the bear turned back and\ntook hold of the man and carried him to his den. After they reached\nthere he gave the man to his wife, who hid him between her legs.\n\nThe bear went hunting again. When he returned he asked his wife, \u201cWhat\nbecame of the man whom I caught?\u201d She replied, \u201cI think you did not\nbring a man; you only brought his belt. Here it is.\u201d\n\nEvery time when the he-bear went hunting she took the man out of his\nhiding place, and he became her lover. The two dogs had returned to the\nvillage. The people followed them, discovered the bear, and killed him.\nThen the she-bear married the man. They had a child.\n\nOne day G\u0101ts recalled his friends, and he asked his wife to let him\nreturn to his own village. She agreed and said: \u201cI am going hunting all\nthe time, I will go and give food to my child.\u201d Then G\u0101ts returned to\nhis own village, where he had left a wife. But before he returned the\nbear told him not to look at his former wife, else she would kill him.\n\nOne day the man went hunting with his two sons. On the hills he met the\nbear. He went to meet her, and gave her some food. The people were\nafraid to accompany him on his visit to the bear. When she saw him\napproaching she raised her ears and was glad to see him.\n\nOne day he went to a pond to fetch some water. While doing so he met\nhis former wife and smiled at her. Then he went hunting and caught many\nseals. In the evening he went up the hill to meet the she-bear. Then\nher ears were turned forward like those of an angry bear. She jumped\ninto the water before the man had reached the shore, attacked him, and\nkilled him and his two sons.\n\n\n\nLike the preceding, this story is compound, there being in reality\nthree distinct tales. The first and longest is that to which the title\nproperly belongs, and the main theme, the story of the person abandoned\nto die who was supernaturally helped and became a great chief. It is\npopular from Yakutat bay to the Columbia river. The second part, the\nstory of the man who married a grizzly bear, was appended because the\nhero is said to have belonged to the same town as the principal\ncharacter in the first part. It is a favorite Tsimshian story, and is\nreferred to for the origin of the secret societies. Another version,\nobtained by Professor Boas from Charlie Edenshaw, chief of the\nSt\u1d00\u2032stas, is appended. The concluding section, telling how the\nwoodpecker obtained its brilliant plumage, seems to be altogether out\nof place here, but my informant asserted that it was always told in\nthis connection at Skedans. It is the only part of the story manifestly\nHaida.\n\n\n\n\n\n\n\n\nSACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nIn Sealion-town [336] one began to bathe for supernatural power. All\nsorts of weak things came through him [making him worthless]. He stayed\nwith his eight younger brothers and his mother.\n\nBy and by his younger brothers disappeared. It was not known whither\nthey had gone. Morning came and his mother wept. Again when day broke\nshe wept. One day, when she stopped crying, she said: \u201cMy eldest boy is\nas if he did not exist. When morning comes my mind is always the same\u201d\n(i.e., without gladness).\n\nAfter she had said this to him for some time he got tired of hearing it\nand said to his sister: \u201cSister, pour salt water into the box my mother\nowns so that I may bathe in it.\u201d Then she put on her belt. She laid her\nmother\u2019s stone box down near the door and poured water into it.\n\nThen her brother crept over to it and just managed to crawl into it.\nAfter he had stayed in it for a while he could not keep his buttocks\nunder water. Then his sister pressed down on his back with the poker\nwhich lay near the fire. After she had pressed down upon him for a\nwhile she took away the stick. There was a small depth of water over\nhis back. Now she pressed him down again, and, when she removed it from\nhim, his back was well under the water. Then he broke the sides of the\nbox by stretching.\n\nAnd again he called to his sister: \u201cSister, pour some water into\nanother of your mother\u2019s boxes.\u201d Then she again poured some into one.\nHe got into it and stretched his knees out in it. He broke that, too,\nat the joints.\n\nAnd again he called to his sister: \u201cSister, pour some water into\nanother.\u201d Then he broke that also at the joints. He did the same thing\nto another one. He broke four with his knees.\n\nThen he went into the sea. After he had remained there for a while\nsomething just touched him. He reached for it. He seized the tail of a\nflounder. Now he called to his sister: \u201cSister, roast and eat this.\u201d\n\nAnd after he had been in the water a while longer something again\ntouched him. He reached for it. He seized half a halibut and threw it\nover to his sister. Then he said to his sister: \u201cRoast that. Do not\nsteam it.\u201d\n\nHe seized a porpoise tail and a white porpoise [337] tail. After he had\ntaken all kinds of sea animals he also threw up a whale\u2019s tail. And he\nsaid to his sister: \u201cSteam that one however.\u201d\n\nAfter he had been in the water a while longer something touched him. He\nreached for it. He felt nothing. And, when the same thing happened\nagain, he grasped farther away. Then his hand nearly slipped off from\n[the something], and he seized it in both hands. When the something had\npulled him out of Skidegate inlet he tried to stop at \u0141g\u0323a\u2032-ixa, [338]\nbut then something cracked at the bottom of the island. He held\nsomething nice which was almost transparent, and put it around his\nhead. That was \u0141g\u0323o\u2032tg\u0323o-g\u0323ao [339] (the hair of him who tries the\nsupernatural powers of men).\n\nAfter he had put it around his head he swam up the inlet. He swam in\nfront of G\u016b\u2032\u0142ga [340] and passed over to X\u0101\u2032na. [341] The water was\nshallow and broad like a lake, and he traced a channel in it with his\nhand and remained at its mouth.\n\nAfter he had remained in the water for a while something came walking\ntoward him, making a booming sound as it advanced. Some one stood on\nthe shore opposite him. On the right side he held a knot and a branch\nof g\u0323\u014dda\u00f1x\u014d\u2032sg\u00ee. [342] On the other side he carried a piece of common\nseaweed and some kw\u0113\u2032aogia\u2032g\u0323ada\u00f1. [343]\n\n\u201cCome hither, grandson.\u201d At once he went to him. Then he said to him:\n\u201cNow, grandson, turn your breast (or \u2018face\u2019) to me.\u201d Immediately he\nturned his breast to him. He struck him with the knot. It was as when\nsomething is rubbed into fine pieces. And he struck him with the\ng\u0323\u014dda\u00f1x\u014d\u2032sg\u00ee. It became like the other. Then he said to him: \u201cNow,\ngrandson, turn your back to me.\u201d And so he did. He struck him with the\nkw\u0113\u2032aogia\u2032g\u0323ada\u00f1. He did not feel it. Then he struck him with the\nseaweed. He nearly knocked him over. Far off he recovered his balance.\n\n\u201cWait a while, grandson. We will wrestle with (lit., \u201cfeel\u201d) each\nother,\u201d he said to him. \u201cNow, grandson, let us try each other.\u201d And\nthey laid hold of each other. After he (the man) had shoved him about\nhe almost threw him down. Then he turned away smiling. \u201cGrandson, yours\nhas more strength. Swim down the inlet.\u201d\n\nHe went along; he went along and presently swam ashore at Sealion-town.\nThen he dried himself by the fire and went to bed. After he had been in\nbed for a while, and day had begun to break, he went out.\n\nThen he followed an indistinct trail. After he had gone along for a\nwhile, he saw a shrew [344] trying vainly to cross an old log. Then he\nput her across and kept his eyes upon her. She entered a bunch of ferns\nlying some distance away.\n\nNow he went to it. He moved it aside with his hand. To his astonishment\nthere was a painted house front there with the planks sewed together.\nAnd she said to him, \u201cCome in to me, grandson. News has come that you\nwant to borrow something of me.\u201d\n\nThen she hunted in her box. She bit off part of something for him.\n\u201cNow, my son, here it is.\u201d And she said to him: \u201cWhen you get home and\ngo up to G\u016b\u2032\u0142ga lake, take along your bow. There you will shoot a\nmallard. Blow up its stomach and put its grease into it. I know that\nwhat destroyed your younger brothers lives there. You are going to\nrestore your younger brothers. Eat some [of the grease].\u201d\n\nHe went home and entered the house. After he had remained seated there\nfor a while, he went to bed. And next day early in the morning he went\nup to G\u016b\u2032\u0142ga lake. [345] Male and female mallards [346] were there.\nThey were pretty. He prepared his bow and shot just over the head of\none of them. It fell as when something is dropped. Then he got it\nashore, made a fire for it, plucked and steamed it. He saved its\nentrails.\n\nThen he went down upon the beach and picked up a big clam shell. Then\nhe steamed the duck and put the duck grease into the clam shell. He\ntook out the duck meat to eat. Then he put a [hot] stone into the duck\ngrease. At that time the duck grease boiled over. All the things that\nlive in the forest said: \u201cBe careful! the duck grease might spill.\u201d\nThus they made him ashamed. He did not eat the duck meat. When the duck\ngrease settled down, he put it into the entrails.\n\nThis is why, when the earth quakes, the Raven people tell [him] to be\ncareful of the duck grease. They say so because\nSacred-one-standing-and-moving was a Raven.\n\nThen he went away. He saved the feathers and the duck grease. And he\ncame home. Then he went to bed.\n\nWhen next morning tore itself, he went to G\u016b\u2032\u0142ga, took two children\nthence, and went into the woods at the end of Sealion-town. When he\ncame to the lake, he looked about, pulled up two cedars entire,\nfastened them at the butt end with twisted cedar limbs, did the same at\nthe top, and held the two trunks apart by means of a stick. He laid it\nin the lake, bound the legs of the two children, and placed them\nbetween. [347]\n\nWhen they moved, a w\u0101\u2032sg\u0323o [348] came out on the surface in the space\nbetween. Then he knocked out the stick and his head was caught, but he\npulled [his trap] under. The cedar came to the surface broken as when\nsomething is thrown upward.\n\nThen he went home and stood up the dead children with the pole in front\nof the house. He kept them for the next day. And again he went thither\nand took the two children. After he had looked around for a while, he\npulled out a large two-headed cedar, stump and all. After he had split\nit, a wren jumped around him chirping: \u201cTc\ua71d\u00ea tc\ua71d\u00ea, my sinews.\u201d\n\nThen he went to get it, pulled out its sinews, spliced them together,\nand fastened the butt end and the top with them. And he put it all into\nthe water. After the children had been again suspended above it for a\nwhile, the w\u0101\u2032sg\u0323o came up and got them. Then he knocked out the cross\nstick and he (the w\u0101\u2032sg\u0323o) carried it down. After he had carried it\ndown, he floated up dead with it. Then he went to him and pulled him\nout.\n\nHe pulled him up on the shore and was going to cut him on the top of\nhis head when it thundered. It also lightened. And the same thing\nhappened when he started upon his back. But, when he started at the\nlower part of his back, nothing happened, and he cut him open along the\nbelly. His younger brothers\u2019 bones burst out from it.\n\nThen he fitted together his younger brothers\u2019 bones and spit the\nmedicine Mouse-woman [349] had given him upon them. Immediately they\ngot up. And then he said: \u201cSit down where you used to.\u201d They were glad\nto see each other.\n\nAfter they had been there for a long time one disappeared. The next day\nanother disappeared. All eight of them disappeared in the same manner,\nand he felt sad.\n\nThen he went to G\u016b\u2032\u0142ga, passed along to the point on the side toward\nthe upper end of the inlet, and to his surprise heard the buzzing of\ndistant conversation on the other side. Then he pulled off the ribbon\nwith which he used to tie his hair and threw [one end of] it across.\nUpon this he walked over and [found] a crowd of spectators at the door\nof the middle house, in which people were talking. Then he passed\nthrough them and looked in.\n\nIn the rear of the house a certain thing hung, under which one lay face\nup. Out of it flames played at intervals. It was sizzling there. While\nhe looked on the person was driven out by the fire. The supernatural\nbeings filled the whole space in the rear of the house.\n\nAfter he had sat there for a while, one stood up. He said: \u201cGet\nStone-ribs, and settle him under it (the earth) forever.\u201d He heard what\nthey said. By and by one went out. After a while he came back, and they\nasked him: \u201cIs he coming?\u201d And he said: \u201cHe is near.\u201d\n\nPresently he came in. Like a son of one of the supernatural beings, he\nwore a copper coat. He also had on a marten-skin coat. And as soon as\nhe had entered he lay under [the fire]. It was burning upon his breast.\nOut from it sparks went.\n\nA certain one stood near the door and another on the other side. In the\nrear of the house sat his mother, Djila\u2032qons. The one standing on the\nside toward the door said: \u201cThey are talking about it. They are talking\nabout it.\u201d [350] The one on the opposite side also said: \u201cThe\nsupernatural beings who talk about the places which they are going to\ninhabit in the future also talk about this.\u201d\n\nShe called for one of the servants who sat among them.\n\u201cOne-who-moves-heaven-by-the-rapidity-of-his-motion, go and call\nSwimming-russet-backed-thrush. I want to ask whether I went with him.\u201d\nHe said that he went with the chieftainess. She asked to have him\ncalled so that she might cross-question him about it.\n\nThere was no one to have his seat under this island. Then one day\npassed for Stone-ribs. Another day was about to pass for him. The\nsupernatural beings acted as if shivering. They were afraid. They\nfeared that he, belonging to the wrong side, was going to settle\nbeneath them. [351]\n\nAgain those standing near the door spoke. They spoke as they had done\nbefore. And One-who-moves-heaven-by-the-rapidity-of-his-motion went to\ncall Swimming-russet-backed-thrush. By and by he came back. Then she\nasked him if he were coming, and he said: \u201cHe is coming.\u201d \u201cPerhaps I\nwent with him at Goose creek, where I dug out wild-clover roots, or\nperhaps I went with him at \u0141g\u0323\u0113\u2032dj\u00ees.\u201d At that instant he came in. He\nwas good-looking. He had been gambling. He held his hand to his face\nwith fine cedar bark in it. He wiped part of his face clean. As soon as\nhe went over to the chief woman he pushed himself into her blanket. She\nwas looking at him. She looked longer than was necessary. [352]\n\nAnother day dawned for Stone-ribs. It was broad daylight for him, and\nthe supernatural beings were as if shivering with fear at the prospect\nof having him settle down beneath them. Just before daylight he was\ndriven out by the burning.\n\nNow, after they had thought for a while, one stood up, saying: \u201cLet\nthem send for Sacred-one-standing-and-moving. They say that he bathed\nin the ocean so much in order to settle down under it.\u201d\n\nThen he went out of the house, threw his ribbon across again, and ran\nover upon it. And he said to his mother: \u201cThey are setting out to get\nme. You will go with me. She-upon-whose-feet-property-makes-a-noise\nwill also go with me.\u201d As soon as he had finished saying this, they\ncame for him. And he said he would come by canoe by himself.\n\nThen he went to get his w\u0101\u2032sg\u0323o skin, which he kept between the two\nheads of a cedar, and he put it on while he was still in the house. He\nwalked about, too pretty to be looked at by anyone. Then they started\nacross. His mother steered, and his sister was in the bow. He stood in\nthe middle as they went. And his sister got off, then his mother, last\nhimself.\n\nThey went up. His sister went ahead. She held the [duck] entrails in\nher hands. His mother had the feathers inside of her blanket. When he\nentered, the supernatural beings held their heads down to him. He\nlooked grand. He entered wearing the w\u0101\u2032sg\u0323o skin.\n\nAnd as soon as he entered he lay down underneath. He was sizzling from\nthe fire. Again it burned at intervals. When it stopped burning, his\nsister greased [his skin] with the duck grease. His mother put feathers\nupon it.\n\nBy and by one night was counted for him. Then the supernatural beings\nfastened their eyes upon him. Lo, another night was about to be counted\nfor him. At this time the supernatural beings talked about the places\nwhere they were going to settle. They divided themselves up. At that\ntime one among them stood up. He said: \u201cWhere is the sister of the\nsupernatural beings, Woman-people-want-to-have, going to have her\nplace?\u201d \u201cI do not know. I do not know. I shall have my place with my\nchildren a little way behind the chiefs among the trees.\u201d [353]\n\nBy and by, when day began to break, they were looking on. Presently the\nRaven called. It was daylight. But then they discovered him enter and\nlie down under it. [354] Then he came to have his place under it (the\nisland).\n\nThen they went for Fast-rainbow-trout [355] and Marten. And they put a\nstring on him (Fast-rainbow-trout) and sent him up with it. Then it was\nnot long enough. He spliced hemlock roots to it. Marten went down with\nthe lower end. [356]\n\nNow the supernatural beings separated, leaving the town of X\u0323\u1d00\u2032i\u00adna\n[357] for the various places they had already talked about settling in.\n\n\n\nNow Stone-ribs traveled about upon this island. After he had traveled\nfor some time he entered the house and said to his mother: \u201cMother,\ntoward Cape G\u0323\u1d00\u2032\u00f1xet [358] some one calls for me, weeping.\u201d And next day\nhe went about upon this island hunting birds. He went about upon it as\none does upon something small.\n\nAnd again he said to his mother: \u201cMother, she calls, wailing for me as\nif she would never cease.\u201d Then he said to her: \u201cI will go and help\nher.\u201d And she said to her son: \u201cDon\u2019t, chief, don\u2019t; they might call\nyou sk\u1d00\u2032mdal.\u201d [359] \u201cThat is all right, mother; I am going to help\nher.\u201d [360]\n\nThen, very early next day, he started off again, passed Q\ua71d\u0101\u2032d\u1d00sg\u0323o,\n[361] went around Skedans point, and came to\nBroken-shells-of-the-supernatural-beings. At that time he took quicker\nsteps. Then he ran over to Village-that-stretches-itself-out. And he\nwent along down the inlet. Then he came near some white shells.\nSeaward, to his surprise, an eagle was trying to catch something and\nalmost succeeded several times.\n\nThen he looked at it. Again it almost caught it in its flight. And\nafter he had thought about it he went down to it. And, when he got\nthere, a halibut was swimming about in the standing water. There were\nstripes of copper along its edges. Out of its nose hung a weasel. Now\nhe caught the halibut in his hands. He was very glad to have it. And\nwhen he was going to split it around the edges with his finger nails it\nthundered; and when he was about to do the same thing along the under\nside it again thundered; and when he was about to split it along its\nupper surface it again thundered and lightning shot about. Then he\n[split] it along its tail; and when he had finished skinning it he put\nit on.\n\nThen he went into the pond before him. Bullheads shot away from him.\nWhen he opened his mouth, lo! the bullheads all went into it. And he\nopened his mouth. From his mouth they came strongly and quickly. They\nfloated about dead. He got out of it and put it in his armpit.\n\nHe had two coats. He had a copper coat and he had a marten-skin coat.\nBefore he started off, he practiced before his mother with them on,\nand, when he nearly burst his mother\u2019s house by swelling up, she cried\nto him to stop.\n\nHe started and came to \u0141g\u0323ad\u1d00\u2032n village. [362] Then he skinned the\nwoman\u2019s child, and lo! he was born instead. He grew up as rapidly as a\ndog. Immediately he began to walk. One day, as soon as he came in from\nout of doors, he wept so hard that they could not stop him. She tried\nto stop him in every way. He would not be satisfied.\n\nAfter he had cried for a while, he said: \u201cHa, bow-shaped object; ha,\nbow-shaped object.\u201d At that time she tried to stop him all the harder.\nAs he wept he made the motion of handling a bow. By and by his mother\npounded up some copper ornament she wore and she also finished arrows\nfor him.\n\nHe was hunting birds. He did not sleep. And, one day when it was fine\nweather, they went for shellfish. They did not take his mother with\nthem. Then, after it had been stormy for a while, it was again calm,\nand they went for shellfish.\n\nThen he asked his mother if she owned a canoe. And, when his mother\nsaid that she did own one, he went along with them and his mother to\nget shellfish. While they were still going along the leading canoes had\nalready landed. He landed his mother among the canoes which were\nfloating about and remained floating back of them.\n\nNow, when the baskets of those who had gone first were full, he lay\ndown in his canoe, and, using the canoe as a drum, beat upon it with\nhis bow. Then they made motions toward his face from the shore. They\nspoke in low voices. And they loaded their canoes and went off in\nterror. Before they had reached the village he told his mother to hurry\nup. Then she put the mussels in the bow. His mother seated him at the\nvery stern, and they went landward from Q\ua71d\u0101\u2032g\u0323awa-i.\n\nAs they went along in fright, he (Q\ua71d\u0101\u2032g\u0323awa-i) [363] came after them.\nAnd, when he came near, he opened his mouth for them. But, as he was\ncarrying them into his mouth in a current, [the boy] took his bow,\npushed his lips together, and shoved him back, and he went under the\nwater. They went on.\n\nWhen they came to her, his mother said she was saved by blowing through\nher labret hole and putting her feet into the water. He listened.\n\nAfter they had lived there for a while, it became stormy weather again.\nIt was bad weather. When the mussels became spoiled for food, it was\nagain calm, and they again went out after mussels. Some time after, he\nand his mother went out. After the baskets of those ahead had been\nfilled, he struck upon the edges of the canoe. And again they opened\nand closed their hands to him for him to stop. After he had watched\nthem for a while, they went away in fright, and he too went after them.\n\nAfter they had gone on for a while, [Q\ua71d\u0101\u2032g\u0323awa-i] again pursued. He had\nfive fins. Again, as soon as the current flowed into his mouth, they\nfloated inward. Then he (the boy) closed his lips with his hands and\nshoved him back.\n\nAnd, when they landed, they came down to meet her. They asked whether\nhe came to the surface, and she said that she blew through her labret\nand put her foot into the sea. That was how she was saved, she said.\n\nAnd again it was bad weather. After bad weather had lasted for some\ntime, he went to a point toward the end of the town, entered his\nhalibut skin, and went into the water. Presently he came to a broad\ntrail, and, having traveled upon it for a while, arrived at the town of\nQ\ua71d\u0101\u2032g\u0323awa-i.\n\nAfter he had peered into the houses, he looked into his (Q\ua71d\u0101\u2032g\u0323awa-i\u2019s).\nIn the rear of the house between the screens, which pointed toward each\nother, sat his daughter. He fell in love with her, so that he shook\nwith desire.\n\nThen, after he had gone around the town for a while, evening came, and\nhe entered his house. He sat down in the rear of his house. His skin\nclothing had five fins upon it. He looked at it. Then they went to bed.\nAnd, as soon as he went to her, they lay together.\n\nThen day broke and the town people went fishing. After the sounds had\nlasted for some time, he rose. To his surprise they were fishing right\nin front of the town. Then he went into his halibut skin. And, after he\nhad swum around the edges of the canoes for a while, he opened his\nmouth for them and closed it quickly. They went quickly into his mouth.\nAnd, after he had kept his lips closed around them for a while, he\nopened his mouth.\n\nNow he went up and went toward the place he started from. Then he went\nin. After he had sat there for a while, it was again evening, and he\nagain went to meet the woman. He was very fond of her. He went to her\nand came back often. And as he lay with [Q\ua71d\u0101\u2032g\u0323awa-i\u2019s] daughter, he\nlistened to them talking about himself and nothing else.\n\nWhen they were out fishing, he entered his skin. He opened his mouth\nfor two [canoes] and spit them out shoreward.\n\nAnd again he went away, and, after he had sat in the house for a while,\nevening came, and he went down to her. And he lay with [the chief\u2019s]\ndaughter.\n\nHe (the chief) was preparing to go out fishing with the others. They\nbrought out his skin clothing, and they brought out his war spear and\nhis arrow box. They put pitch on the points of these [arrows] in case\nhe (Stone-ribs) had too much power for him. And he heard him say he was\ngoing to break his head with his teeth.\n\nPresently day came, and he heard the sound they made as they went out\nfishing. When it stopped, he arose, swam off again, and came out on the\nsurface near two canoes at one end. Then one waved a paddle. They did\nthis for Q\ua71d\u0101\u2032g\u0323awa-i. He had not let out fishing lines. Instead his\ncanoe floated quietly among them.\n\nHe went thither, and those who were there pointed into the water with\ntheir paddles. \u201cIt is lying right there,\u201d they said to him. Then he\nseized his spear. He looked at it. It was too small, however, and he\npicked up an arrow instead. Then he speared it. He struck it in the\nside and pulled it up. Then he said: \u201cIs this the thing that destroyed\nyou?\u201d and they said to him: \u201cDo not speak like that. That is it.\u201d\n\nNow he told them to begin fishing, and they pulled halibut in and\nclubbed them. He was lying in the canoe. The skin of the Q\ua71d\u0101\u2032g\u0323awa-i had\nalready been lying there for some time. After he had swelled up so as\nto fill this, they found it out. Then [Q\ua71d\u0101\u2032g\u0323awa-i] took his spear and\nspeared him. Instead of being harmed he stretched it more and the canoe\nbecame covered with water. Immediately the salt water boiled. He\ncaptured his skin. He opened his mouth for them. As many as were\nfishing came fast into his mouth, but for some purpose he let two\npersons go home. Then he came away with the rest. He let them out\ntoward the shore at a bay at one end of the town. From the very shore\nthey fell over landward like a pile of wood. They lay near the shore\nwithout skins. Fins were on them. [364] Then he went in to his mother.\n\nNext day he said to his mother: \u201cMother, I intend to go away from you.\nI am not really your son. I came and helped you because you called for\nme as you wept. My mother\u2019s place is in the middle of this island.\u201d\n\nAt once his mother sang crying songs. And on account of her crying he\nthought he would stay a day more, and he stayed near her one night, but\nnext day he went away.\n\nAs soon as he went out he put on his copper coat. Over this he put his\nmarten-skin coat. Over both he put his Q\ua71d\u0101\u2032g\u0323awa-i skin and started\naround the west coast wearing them. The supernatural beings living\nthere opened their doors for him. After he had traveled about for some\ntime [he came to] one living in the middle of the island whose door was\nshut, and, as he passed by, reaching out sidewise he took hold of him,\nand his house fell flat toward the sea.\n\nAnd after he had traveled on he came to one fishing for black cod. When\nhe came opposite to him he said to him: \u201cNow, great chief, Stone-ribs,\nthat you are, going along carefully, let me have the head. For that I\nam waiting here.\u201d [365]\n\nThen he turned back toward him. He pushed his arm into a rocky cave\nthere, moved his arm about to make it larger, and gathered black cod\ntogether in his arms. When there were many in his arms he threw them\ninto the cave. And he pushed him into the cave afterward. He (the man\nput into the cave) strung the fishing line with them, put some also\ninto his canoe, and went away. He towed the string of black cod behind\nhim.\n\nThence he wandered on for a while and entered Tc\ua71d\u0101\u2032a\u0142 inlet. [366]\nWhere the inlet almost closes together, lo! something lay face up\nwaiting for him. Its arms were half copper. It lay in wait for him.\nThen he lay still in front of it for a while and looked at it. It had\nfive fins.\n\nBy and by, however, he let himself go on over its belly, and it seized\nhim. Even his insides it squeezed. Its claws even went through his\ncopper coat. He tried to swell up. In vain. Then he entered the halibut\nskin and escaped between its claws. It got its skin back because it\nbelonged to the same clan [as Q\ua71d\u0101\u2032g\u0323awa-i].\n\nThen he passed through the strait. When he came to Spit-point he (the\npoint) let himself dry up on account of him. Then he remained still for\na while. After he had stood still for a time he jumped up and flopped\nhis way across it. After he had done so he entered the water on the\nother side. That is the Q\ua71doas. [367]\n\nAfter he had traveled on a while he came to where Rock-point\u2019s house\nstood. Swim-far-off [368] placed himself half out of the door. He was\nafraid at the sight of his spines. He was looking at him, and he said\nto him: \u201cGo around far from me, chief. I shall kill you.\u201d On account of\nwhat he said he went around close to the island on the other side from\nhim.\n\nAfter he had traveled farther [he came to where] two persons were\nfishing from a canoe at the Cumshewa inlet fishing ground, in front of\nTa\u2032og\u0323a\u0142 bay. The bow man was making guesses as follows: \u201cI wonder\nwhether he who they say has been traveling around the west coast has\npassed this point.\u201d Then the one in the stern said: \u201cHorrors! what\nterrible thing will happen for what you have said. Let us go home.\u201d And\nhe himself cut the anchor line, and they went off in fright. Then he\nbit off half of their canoe and pushed the man in the stern along\ntoward the shore. Near Ta\u2032og\u0323a\u0142 he threw [the other] up from his mouth.\nHe was changed into a rock there.\n\nThen he went away. He stood up at Skedans bay, and inland, near the\ntrees, he turned his back to the sunshine. Lo! he felt sleepy and lost\nconsciousness. While he was in that condition [he heard] a noise like\nx\u0323\u016b. He looked toward it. Lo! he (an eagle) had his skin in his claws.\nThen he put on his copper coat and went after it.\n\nThe eagle flew inland and perched there. [A supernatural being] stood\nwaiting for him. He had a war spear. He had a war helmet. Then he\n(Stone-ribs) passed behind him on the run. When he was at some distance\nhe grasped him. His head was in his hand. Then he threw it toward the\nhead of the creek. [369]\n\n\n\nThere lay the town of Skedans. [370] And the town chief there owned\nSand-reef.[370] One day he went thither for hair seal and called the\npeople in [to eat them]. They kept taking them over by canoe. All that\ntime they called in the people for them. The town chief was named\nUpward. [371]\n\nOne day he went thither. At the landward end of Gwai-dj\u0101tc[370] in\nfront of Q\u00ee\u2032\u00f1gi\u0142u some people in a canoe sang something. They used the\nedges of their canoe as a drum. He went to them. He [arrived] there,\nand lo! the song was about him. The song they composed was: \u201cUpward\u2019s\nwife is always fooling with somebody.\u201d [372]\n\nThen he pulled them in. He asked them why they clubbed seals on his\nreef. Hair seals were in their canoe. Then he fastened them to two\ncanoe seats. And he started homeward with them. When they got even with\nMallard-grease-in-hand on the north side of\nIsland-that-wheels-around-with-the-current[370] one said to his younger\nbrother: \u201cYounger brother, take him, take him.\u201d Then both seized him at\nonce. They fastened him to the canoe. Then they took in his hair seal\nand went back.\n\nNow they took him into their father\u2019s house. Those that he pulled in\nwere Farthest-one-out\u2019s sons.[370] They laid him down in the middle of\nthe side of their father\u2019s house [373] and told their adventures to\ntheir father. And they said: \u201cFather, he spoke to us about what you\ngave to us as a chief\u2019s children. He pulled us into his canoe. He\nfastened us in the canoe.\u201d And their father said: \u201cMy child, chief, my\nson, it is not as your slave father has said, but as common surface\nbirds shall say.\u201d [374] He spoke like this, as if speaking to a slave.\n\nThen they brought him in. And they brought in a large, water-tight\nbasket, put stones into the fire, and, when they became red hot, put\nthem into the water in the basket with tongs. When it boiled, they put\nhim in, canoe and all. Then they shook up the basket with him in it,\nand, when it began to swell up, he held fast to the cross-seats. Then\nthey went to him. They laughed at him because he was afraid.\n\nAfter they had laughed at him for a while, his wife sat down hard upon\nthe top of the house. She was crying aloud. At the same time she made\nholes in the top of the house with her fingers. Water dropped into it.\nShe asked what they were doing to her husband. But just then he began\nto think of a copper drum he owned, [and it came to him]. When he began\ndrumming on it with the tips of his fingers, the chief said: \u201cTake him\nand throw him out, chiefs, my children.\u201d Then they took him, and they\nthrew him out along with the canoe. Immediately she took her husband\nand went away with him.\n\nAnd, after he had stayed with his wife a while, he thought of the words\nthat Farthest-one-out\u2019s sons put into [their songs] about him. Then he\nslept apart from his wife. After he had done this for some time, he\nwoke up one night. Lo! he heard his wife talking with some one. But he\ndid not disturb himself, and, when day broke, he sharpened a mussel\nshell knife he owned. And, when they went to bed, he remained awake.\nThe moon rose. When it became light, the end of a rainbow came through\nthe smoke-hole. He looked at it. It extended to his wife\u2019s [room]. Then\nthe rainbow again drew itself out through the smoke-hole.\n\nAfter some time had elapsed, he heard some one talking to his wife.\nWhen the talking ceased, he crept over thither. He seized the man\u2019s\nhair and cut his head off. Then he went out and fastened his head over\nthe door.\n\nAfter many nights had passed, a woman came by canoe and stopped in\nfront of him. After she had remained there for a while, she said:\n\u201cCome, chief, throw down your nephew\u2019s head to me.\u201d He paid no\nattention to her. It was Djila\u2032qons\u2019 son, who had been in love with his\nwife, whose head he had cut off.\n\nAgain she said landward: \u201cCome, chief, put your nephew\u2019s head into my\ncanoe.\u201d He absolutely refused. Then she became angry and almost struck\nthe town with something that was half red, half blue. [375] And the\ntown of Skedans almost tipped over. Then he went out and pushed it back\nagain as he walked along.\n\nThe woman said the same thing again, and again he refused her. When she\nalmost struck the town with her stick, it almost turned over again. And\nagain he straightened it with his feet. Then he took the head and threw\nit out. And the hair-seal canoe [376] in which she came started off of\nitself, while he stood still there and looked on.\n\nThen he went along upon Trail-inland [377] and entered the water at\n[point] Lying-seaward. [378] And he got his arms ready for her in the\nsalt water. Her servants were doing the paddling. When they got above\nhim, he laid hold of [the canoe]. Then they paddled backward. They were\nunsuccessful.\n\nThen the chief-woman said, \u201cCome in, chief, if it is you. Things shall\nnot be different from the way you want them.\u201d And lo! Upward rolled in\nthrough the bailing-hole. At once he went to the middle where the\nchief-woman sat. He stretched his arm across, and they lay there with\neach other. [379]\n\nWhen they got home, she put her son\u2019s head in its place, and he was\nrestored. After he had had her as his wife for some time, and it was\ntoward the end of autumn, the chief-woman began digging roots with the\nservants. One day, after they had come home, they appeared happy. He\nlistened to them. He did not know why they acted that way. He got\nfirewood in readiness for their return from digging roots. They came\nhome together, and every time they were happy.\n\nBy and by, when they started off again, he went behind them. As they\nwent along in a line, they beat upon thin boards held in their hands.\nThey sang as they went. It sounded nice and sharp. The chief woman went\nin advance. He observed them stealthily.\n\nThen they sat down at a certain point down the inlet, and sang there.\nThe chief woman sat near the water. This he saw. By and by something\nhaving thick eyebrows came flying from above and sat near her. He was\ngood looking. They lay with each other.\n\nThen he went home, and, when they came home, he said to his wife, \u201cSay!\nto-morrow you better not go. I will go. I will get a great quantity of\nroots of all kinds.\u201d And next day he borrowed her belt and dress, and\nhad his hair parted while still in the house. Now they sang as they\nwalked. He went ahead of them.\n\nHe went to the edge of the water. He rolled away a rock with his hands\nand picked a sea-cucumber from the place where it had rested. Then he\nsat in the place where the chief woman used to sit. Shoreward the\nservants were also singing. By and by the person came flying down from\nabove, sat near him, and lay down. And he cut off his penis. He put the\nsea-cucumber in its place. He went up from him making a noise.\n\nThen he was happy, and he came home. He gave back the chief woman\u2019s\nlabret to her. Next day very early the servants rose, and, after they\nhad eaten, they went outside. Just outside they sang the song. Again\nthey went off in a crowd singing.\n\nNow he again went along behind them. After the chief woman had seated\nherself, he came flying down again. They lay down. When the chief woman\nturned toward him, lo! a sea cucumber had been put into him. Then she\nwept. The servants also wept.\n\nThen he went home and cut up firewood. And in the evening, when they\ncame home, instead of being happy, the servants had tear marks on their\nfaces. Then he asked them, \u201cWhy are you all sad? I guess you have\nbecome witches.\u201d That was Snowy-owl with which the chief woman lay. For\nthat reason he used these words.\n\nAfter he had lived with his wife a while longer, some one said \u201cThe\nchief is coming.\u201d Immediately they sent Marten into the woods. Then he\npulled up a bunch of fern by the roots. He tied the stalks together and\nsat down by the edge of the fire toward the door. Five Land-otter-women\nsat in the corner of the house and one of them had Upward inside of her\nblanket.\n\nPresently [the strangers] came in and sat in a circle. Then Raven [380]\ncalled for one of the young boys who moved in a crowd on the side of\nthe house toward the door. And, after he had whispered into his ear,\n[the boy] went out. [381] And, after he had been away for a while, they\nspread out a mat in the middle of the side of the house, and five\npersons with matted hair sat upon it. After they had sat there for a\nwhile, one of them began acting as a shaman, and they sang a song for\nhim as he acted. After he had done this for a while, he pointed at the\none who held Upward hidden. When they all went to her, he (Marten)\npushed the ferns on the fire. Immediately it became dark, and he was\nhanded to another. After they had pulled her up straight, they found\nnothing at all upon her.\n\nThen another acted as shaman and pointed at the one who was hiding him.\nThen they started for her. Again Marten shoved the ferns into the fire.\nWhile it was dark they passed him to another one. She, too, they had\nstand up. There was nothing whatever upon her.\n\nAgain one acted as shaman. Again he pointed at one of them. There was\nnot a sign of a thing upon her. Still another acted as shaman. When he\npointed at the one who held him, they went for her. Then Upward changed\nhimself into a cinder and hid himself at the edge of the smoke-hole.\n\nThen the one who sat at the end of those who came by canoe with Raven\nacted as shaman. And, after they had sung a song for him for a while,\nhe pointed up at him, and they went to get him. [He floated up] and\nafter he had kept coming down for a while, lo! they brought Upward in.\n\nThen they brought him before W\u012b\u2032g\u00eet, and he pulled his arm off. And,\nafter he had pulled his other arm off, he gave them to the one (shaman)\nwho sat next to him. Now he pulled out both of his legs and gave them\nto the shamans. And his body, too, he cut in pieces and gave to them.\nThen they ate it. They consumed it all. And, after they had sat there\nfor a while, they became sick in the stomach. They died. Their bodies\nwere pulled away and thrown outside.\n\n\n[The story of Stone-ribs as told by Tom Price of\nThose-born-in-the-Ninstints-country]\n\nFrom the town of \u0141g\u0323ad\u1d00\u2032n they began to go out fishing for black cod.\nThen a creature having five fins at an island lying seaward called\nQ\ua71d\u0101\u2032g\u0323awa-i pursued them. And canoes were rapidly carried into his mouth\nby a current of water. But still they feared that they were going to\nstarve to death and went out fishing. Many escaped. Mussels grew upon\nthat island only. That is why they went to it. And they would not touch\ntheir paddles to the edges of their canoes [for fear of making a\nnoise].\n\nWhen he had nearly destroyed them all, Djila\u2032qons\u2019 son said: \u201cI will go\nto the south country. I will kill Q\ua71d\u0101\u2032g\u0323awa-i.\u201d Then his mother said to\nhim: \u201cDo not do it, chief; they will say \u0141\u1d00\u2032ndal to you.\u201d [382] After\nshe had said so for some time, she told him he might go.\n\nAnd, after he had gone along for a while, [when he reached] point Skwai\nhe became tired of walking and lay with his back against a rock. Then a\nsound like the rushing of wind came to his ears, and he looked in the\ndirection of it. [An eagle] was almost touching a salt water pool in\nfront of him in its flight.\n\nThen he went thither, and, when he looked into the pool, [he saw] a\nsmall halibut floating there. Now he took it out. And, when he tried to\ncut it open along the side, all the supernatural beings protested. It\nalso thundered. In whatever way he tried it, he was unsuccessful until\nhe cut it open from its tail when nothing happened. Now he skinned it\nand dried the skin in the sunshine. He was glad to have it. And he went\naway with it.\n\nBy and by he came to the town of \u0141g\u0323ad\u1d00\u2032n. It was evening and he looked\nabout among the houses. He looked for a place where a child had just\nbeen born. By and by he saw a child lying in the cradle. When they were\nasleep, he destroyed it. But he became born in its place. His [new]\nmother was named Gw\u0101\u2032g\u0323anat.\n\nAnd, after he had grown somewhat, he asked to have a copper bow and\ncopper arrows made for him. All the time he was growing up they went\nout fishing and he (Q\ua71d\u0101\u2032g\u0323awa-i) swallowed them. And, when they came in\nfrom fishing, Supernatural-sparrow [383] living in front of the town\nate all of their uncut halibut.\n\nThen he began to shoot birds. He shot robins, the feathers of which\nalong with those of the flicker were on his cradle. After he had become\nquite strong he killed geese and wild swans. His mother asked him\nwhence he got them, and he said: \u201cI am [getting them] from \u029fdas.\u201d [384]\nAfter that he also killed the big sparrow that lived there.\n\nAfter he had shot birds for some time longer he said he had lost a\nblack bird which he attempted to kill. He was sad about it. The next\ntime he went out he brought it in skinned. That was the raven. Again he\nwent out and flew around the island with its skin on. He flew down from\nabove. He shot it in the country he called \u029fdas.\n\nAfter he was able to fly to some height he said: \u201cI am going to kill\nQ\ua71d\u0101\u2032g\u0323awa-i.\u201d Then his uncle said to his mother: \u201cPut charcoal on the\nlips of that boy who is talking.\u201d At once his mother did so to him.\nThey were afraid to mention the name of Q\ua71d\u0101\u2032g\u0323awa-i near the fire. They\nwere afraid that \u201cWoman-under-the-fire\u201d would take over to him the\nboy\u2019s words. He sat around with charcoal upon his lips. [385]\n\nAfter that the town people went to Q\ua71d\u0101\u2032g\u0323awa-i to get shell-fish, and\nhis mother was with them. Then he cried after them. He was faint from\ncrying. Now he told them plainly that he was going to kill Q\ua71d\u0101\u2032g\u0323awa-i.\nThen they took him with them. They fastened a weasel skin in his hair,\nand he took his copper bow and arrows.\n\nAfter they had gathered mussels at the island for a while, they went\noff home from him. In that place he sang songs, and he beat upon the\nedges of his canoe with his bow, in lieu of a drum. They were unable to\nstop him. And when they went off from him he again sang the song.\n\nAt that time Q\ua71d\u0101\u2032g\u0323awa-i came after them. Then the canoe went into its\nmouth. And he came to himself in its belly, put on his halibut skin,\nand swelled up in its stomach. He killed it.\n\nAll of its five fins had the figures of human beings at the base. At\nthat time he showed himself to be Stone-ribs. He told them that he was\nthe son of Djila\u2032qons. At that time he told them the crests they would\nuse.\n\nThen he traveled around the west coast, wearing the halibut skin. Now a\nbig mountain called \u201cLooking-at-his-own-shadow\u201d called him in. He\nentered his house, and he was glad to meet him. After he had given him\nsome dried food he gave him half of a whale to eat. When he had\nfinished eating and was about to go out Looking-at-his-own-shadow\nlaughed at him. Then he said: \u201cDoor, shut yourself.\u201d And the stone\nhanging door fell. Now there was no way for him to go out.\n\nThen, right in the house, he put on his halibut skin. And, after he had\nflopped around for a while, he got his fins under the edges of the\nhanging door and threw it up with his tail. When it fell back it broke.\nHe shut all sorts of supernatural beings in, and they were entirely\nunable to get out. Only he (Stone-ribs) did it.\n\nAfter that he entered the house of \u201cSunshine-on-his-breast.\u201d He,\nhowever, treated him well. After he had been given something to eat, he\nwent out of his house.\n\nAfter that he entered Tc\ua71d\u012b\u2032da\u2019s house. [386] He, too, was good to him.\nThen he had on the Q\ua71d\u0101\u2032g\u0323awa-i skin and let himself be seen by the town\npeople. That is why those born at Kaisun wear the Q\ua71d\u0101\u2032g\u0323awa-i as a\ncrest.\n\nWhen he started to leave that place, they told him that Greatest-crab\nlived in the channel between the two islands. Still he went thither.\nJust as he had heard, it opened its claws for him. And, when he passed\nover it, it cut through the fins along the edges of his halibut skin\nwith its teeth. Then Stone-ribs was sorry for this and went back to it.\nHe swallowed the crab.\n\nAfter that he let himself be seen upon this island. The supernatural\nbeings were glad to see him because he saved the people from the thing\nthat made the south end of the island empty. Only two treated him\ndifferently.\n\nHe went into Nast\u014d\u2032\u2019s house, [387] also. After the latter had given him\nfood, he let him go feeling happy. After that he let out the crab in\nNaden harbor. That is why there are so many crabs there.\n\nAfter that Na-iku\u2032n let himself dry up before him. [388] Then he\nentered his halibut skin and flopped his way across overland. That is\nthe inside passage used by canoes. And, after he had gone on farther,\nSpit-point also dried itself up in front of him. Then he entered his\nhalibut skin and passed it in the same way. That is the place through\nwhich they pass by canoe.\n\nThen he entered the house of Many-ledges. After he, too, had given him\nsomething to eat, he went on. [Many-ledges] was pleased to see him.\nAfterward Q\u00ee\u2032\u00f1gi [389] asked him to come in. The supernatural beings\ninvited him in because they wanted to see Q\ua71d\u0101\u2032g\u0323awa-i\u2019s skin. All that\ntime he let them see his skin.\n\nAfter that he went inland and sat down at point Skwai. After he had sat\nthere for some time something occurred like the quick passage of a\nstrong wind. When he looked toward it an eagle had his halibut skin.\nBut when he said \u201cAlas!\u201d all the forest beings told him not to go after\nit. \u201cIt was not yours. Your mighty grandfather, \u2018Chief,\u2019 [390] let you\nhave his skin. It was he who took his own back.\u201d It was an islet lying\nin front of point Skwai that lent him his clothing so that he might use\nit to kill Q\ua71d\u0101\u2032g\u0323awa-i.\n\nAnd after that he again arrived at the town of \u0141g\u0323ad\u1d00\u2032n. Now he left his\nQ\ua71d\u0101\u2032g\u0323awa-i skin there. He took his copper bow and four arrows, but the\nweasel skin he tied in his hair. He wanted to show them to his mother\nso that she would be pleased. [Because he wore them]\nThose-born-at-Skedans have them as crests.\n\nThen he went to his mother. And his mother was pleased with him. Now he\nshowed the copper arrows and the [skin of] Q\ua71d\u0101\u2032g\u0323awa-i he had killed to\nhis mother and said that future generations coming out from her should\nwear them as crests, besides possessing the songs.\n\nAnd his mother asked him: \u201cDid they call you lak\ua71d\u00ee\u2032l?\u201d[382] And he said\nthey did. Then he explained to her. \u201cWhen I was of some height, and had\nbeen killing all sorts of birds, I said I would kill Q\ua71d\u0101\u2032g\u0323awa-i,\u201d\nwhereupon they used to say of me: \u201cPut coals on the lips of that common\nperson.\u201d Instead [of being angry] his mother laughed at him. His mother\nforetold what they would say to him when he set out to help them.\n\n\n\nThis story, which practically includes three, is one of the most\nimportant and interesting of all Haida stories, for, while two of the\npreceding are largely Tsimshian and the Raven story is by no means\nconfined to the Queen Charlotte islands, here we have heroes and places\ndealt with which are strictly insular, forming true Haida \u201chero tales.\u201d\nThe first two sections are of particular importance and were especially\nwell known. The second version of the story of Stone-ribs is of\npeculiar interest as coming from a man of the town of Ninstints, where\nthe descendants of the people of \u0141g\u0323ad\u1d00\u2032n afterward lived, and where\nthis particular myth appears to have been especially treasured. S\u012b\u2032xa,\nthe word which I have translated \u201cUpward,\u201d means more strictly\n\u201cAbout-in-the-air,\u201d referring perhaps to the escape of this hero from\nhis house in the form of a cinder. \u201cStone-ribs\u201d was the translation\ngiven me for G\u0323od\u1d00\u00f1x\u0113\u2032wat by my interpreter, but g\u0323\u014d\u2032d\u1d00\u00f1 is also applied\nto one who discovers hidden things. The word for rib is x\u0113\u2032w\u012b.\n\n\n\n\n\n\n\n\nSUPERNATURAL-BEING-WHO-WENT-NAKED\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nIncluding their mother and their sister there were ten of them. Bad\nthings came through the eldest. [391] His younger brothers were like\nthe supernatural beings. One day one of his younger brothers went out\nand shouted \u201cH\u016b-\u016b-\u016b-\u016b-\u012b.\u201d [392] Then a cloud came out of the ocean. It\ncame down in front of G\u016b\u2032\u0142g\u0323a. [393] One stood in the place [which it\ntouched] and they wrestled with each other. After they had wrestled for\na while the younger brother of Supernatural-being-who-went-naked was\npushed down, and he bewitched him. \u201cGo to the flint point which sticks\nout in the rear of my father\u2019s house,\u201d [he said], and he went thither\nwith noise (i.e., quickly).\n\nBy and by the one who was born next to him also went out and shouted.\nHe called in the same way as the other had done, and again the cloud\ncame into the inlet. Again a person stood in the place [which it\ntouched] and wrestled with him. After they had wrestled together for a\nwhile, he again knocked him down and said as before: \u201cGo to the flint\npoint which sticks out in the rear of my father\u2019s house.\u201d Then he went\nup into the air with noise.\n\nNow he treated all seven in the same way. Afterward their mother wept.\nWhen she was through weeping, she blew her nose out (i.e., cleared her\nthroat) and said: \u201cMy eldest son is nothing. My mind is so (i.e., sad)\nall of the time.\u201d\n\nHer daughter always took care of the fire. Every time they went to bed\nSupernatural-being-who-went-naked slept in the place where the fire had\nbeen. He was weak. He was unable to sit up.\n\nNow he heard what his mother kept saying about him. Then he called to\nhis sister: \u201cSister, come and bring out one of your mother\u2019s stone\nboxes.\u201d His sister poured some [water] into one, and, as he crept\nthither, he fell on his side and almost fainted. After he had lain\nthere for a while he started to creep to it again, and he crept into\nit.\n\nThen his buttocks were floating, and his sister picked up a poker and\npressed on his buttocks. After his sister had pressed upon him for a\nwhile, she took away the stick from him. Lo, his buttocks were covered\nwith water. And, after he had been in the water for a while, he\nstretched himself in it. He burst it.\n\nThen his sister poured some water into another one, and he got into it.\nAfter he had been in it a short time (lit., the length of a hand), he\nburst it by stretching. Then he got into another. That, too, he burst\nwith his knees.\n\nNow his sister poured some water into the remaining one. As soon as he\nhad got into it he stretched himself. He burst that also.\n\nThen he went into the sea in front of G\u016b\u2032\u0142g\u0323a. And after he had been in\nthe water for a while something touched him lightly. When he grasped\nfor it he pulled off the tail of a flounder and threw it ashore. After\nhe had been in the sea a while longer he seized the tail of a halibut.\nHe also seized the tail of a porpoise and the tail of a white porpoise.\n[394] And after he had been in the sea a while longer he seized a\nwhale\u2019s tail. \u201cBut steam those,\u201d said he to his sister.\n\nAfter he had been in the sea a very much longer time something touched\nhim. He grasped for it. He felt nothing. After he had been in the sea\nfor another space of time something again touched him, and he reached\nquickly ahead of it. Something slender was in his hand. Then his hand\nbegan to slip off, and he seized it with both hands. Now something\npulled him away. At \u0141g\u0323a\u2032-ixa [395] he got a new foothold. After some\ntime the bottom of the island cracked. Then he fastened it around his\nhead and came back up the inlet. He passed close in front of G\u016b\u2032\u0142g\u0323a and\nlay still at the mouth of X\u0101\u2032n\u1d00. [396]\n\nAfter he had been in the water there for a while something came down\nfrom the head of the creek, making a noise as it descended, and he\nlistened as he stood there. Then the sound came near to him. Now he\nlooked in that direction. Fallen trees came down toward him, striking\nagainst each other as they came. They came near him. They came straight\ntoward him. Then he ran ashore from them.\n\nUpon this all the vegetation in the forest and all kinds of birds in\nthe woods called him a coward. \u201cIs this the one who is trying to obtain\npower for himself? His power is weak.\u201d Then he jumped into the water\nagain, and they came upon him, striking together. When they struck him\nhe felt nothing. What had become old rotten trees floated away from\nhim.\n\nAnd after he had been in the sea a while longer ice came down, striking\ntogether on the way. And again he ran away from it, and they said he\nwas a coward. Then he again jumped into the water to meet them. After\nthey had struck on each side of him they floated away, transformed into\nsome soft substance.\n\nAfter he had been in the water for another space of time rocks came\nfloating down, striking together, and he ran away from them. They again\ntold him he was a coward, and he again went into the water. And they\nstruck upon him. They became brittle rock and floated away from him.\n\nAfter he had been in the sea still longer he heard some one walking\ntoward him. He looked in that direction. Someone short and broad with\nred skin was coming toward him. He held a knot in one hand and some\ng\u0323\u014dda\u00f1x\u014d\u2032sg\u00ee boughs. [397] On the other side he held some\nkw\u0113\u2032aogia\u2032gada\u00f1 twigs [398] and some seaweed.\n\nAnd he said to him: \u201cCome, let me whip you, grandson.\u201d He went to him\nand faced him. Then he struck him with the knot. He did not feel it.\nInstead, it broke in pieces. And he struck him also with the\ng\u0323\u014dda\u00f1x\u014d\u2032sg\u00ee. He did not feel it. And he also struck him on his back\nwith the kw\u0113\u2032aogia\u2032gada\u00f1. He did not feel it. Then he struck him with\nthe seaweed. He almost touched the earth with his head.\n\nThen they seized each other. He pushed Greatest-strong-man down. Then\nhe smiled at him, and went toward the woods upon the ice. Landward\nstood a dead tree on the sea side of which a dead limb stood out which\nhe tried to pull off. He could not do it. But he (the human being) went\nover to it and pulled it out. And he said to him: \u201cNow, grandson, go\nhome, for your things are there.\u201d And he went down the inlet.\n\nAfter he had swum along for a while, he stood up at G\u016b\u2032\u0142g\u0323a. And, after\nhe had stood near the door for a while, he entered and dried himself\nnear the fire. He asked of his mother, who was weaving near the wall:\n\u201cMother, have you any?\u201d \u201cYes, chief, my son; when something made you\nand shut you in the womb I had some made for you. They are here.\u201d Then\nhis mother hunted in a box, brought out two sky blankets, [399] and\ngave them to him.\n\nThen he sat down on one of the bedsteads belonging to his younger\nbrothers. He broke it by sitting. And he broke another by sitting on\nit. After he had broken all by sitting on them he made one for himself.\nAnd he also broke that by sitting on it. And, after a stronger one with\nyellow cedar corner posts was finished, that, too, broke down. And he\ngave it up. Then he fastened the pokers lying near the fire together in\nthe shape of a cross, laid dead salmon-berry bushes across them, laid\nthe planks on top of these, and sat down upon them. That, however, was\nstrong. Then he went to bed.\n\nVery early next day he went out toward the woods. After he had traveled\nalong for a while upon a faint trail, [he came to] a dead fallen tree\nlying across the trail. There a shrew [400] with cranberries in her\nmouth was vainly endeavoring to climb over it. Then he put her over and\npassed by her.\n\nHe came to a mountain covered with devil\u2019s-club and began eating it.\nAnd when he was half through evening came upon him, and he stayed there\nover night. And next day he again began eating. When evening came he\nhad eaten all.\n\nAnd the last he ate he spit out and said: \u201cPerhaps I shall become a\nw\u0101\u2032sg\u0323o if I swim about so much.\u201d Then something up the inlet said to\nhim: \u201cAh! Red-backed-grouse [401] hears your voice.\u201d From down the\ninlet something else said: \u201cAh! \u029f\ua71duqa\u1d00\u2032ndas [402] hears your voice.\u201d\nThen he went home.\n\nNext day he again went toward the woods. There the mouse[400] was\ntrying to climb over. Again he put her across. And, after he had\ntraveled for a while, he came to a mountain covered with x\u0323\u00ee\u2032lg\u0323oga.\n[403] Then he ate it, stayed there all night, and continued eating next\nday. When he swallowed the last of it, he spit out part. He spoke the\nsame words as before. And beings spoke to him as they had done before.\nThen he went home and went to bed.\n\nVery early next day he went out to challenge some one to a wrestling\nmatch. When he started to wrestle with the thing which had destroyed\nhis younger brothers, he said: \u201cNow, when you throw me down, stand\nawaiting me.\u201d Immediately they seized each other. Then he was thrown\ndown. As soon as that happened, he (the opponent) pronounced the words.\n\nAnd after he had gone through the air for a while, he came to the\nflint. At once he rubbed a medicine Mouse-woman had given him upon\nhimself. Now, when he struck on it, he pulled it down. At that time his\nyounger brothers\u2019 bones burst out of it. Then he spit medicine upon\nthem. And as soon as he got down [he found] the other still standing\nthere waiting for him. Then he threw him down. \u201cFuture people will see\nyou.\u201d He became a kind of brittle rock. [404]\n\nAfter that his younger brothers again disappeared.\n\nAfter he had lain in bed awhile day broke, and he began to think of the\nanimal he had put over [the log]. Then he went thither. Lo, she was\nagain trying to climb over. He put her across. And he watched to see\nwhich way she went. Then she went in at the butt end of a clump of\nferns. And a house stood there.\n\nThen she said to him: \u201cCome in, my son; news has come that you are\ngoing to borrow something from me.\u201d Then he entered to her, and she let\nhim sit down next to her. Then she turned to the wall. She took a tray\nout of one of her boxes. On both sides of it sat [carved] mice. She\nplaced a piece of dried salmon which was in it before him. And he\nthought: \u201cI have been fasting a long time. What a small thing I am\ngoing to eat.\u201d Then she said to him: \u201cEat it. However small it looks,\nit can never be consumed.\u201d He took it. While doing so he looked. It was\nstill there. And he again picked it up. He was unable to consume it,\nand she put [the tray] back.\n\nThen she again turned round toward the wall. She put a single cranberry\nin front of him. Then he picked it up with a spoon. That, too, he was\nunable to consume.\n\nThen she turned round again. And she took something blue out of the\nbox. [405] Then she bit off part for him. \u201cHere is something for you\nwhen you think of eating medicine, Go up to G\u016b\u2032\u0142g\u0323a lake. There lives\nAmong-the-hemlock-boughs, who destroyed your younger brothers. When you\ncome to the shore opposite him where the ground is trodden down by many\nfeet, whistle for him, and when he comes out to you and has nearly\nreached you drop on the ground quickly. Then you will come to yourself\nsitting in his belly. Put medicine upon yourself. Then you will restore\nyour younger brothers. And when your younger brothers are gone again\nrun quickly to Sealion-town. Then climb into the tree which lies\nseaward at the end of the trail running inland. When [a creature] comes\nto you from the sea push the thing you are going to make into his ear,\nand when he staggers about wounded climb into the tree again. At that\nplace you will restore your younger brothers again. After all have\ndisappeared again and you start after them you will keep on going\nforever as one with supernatural power.\u201d\n\nThen he went away. After he had been in bed for a while, day began to\nbreak, and he went up to the woods and reached his destination. There\nwas a place there trodden bare by many feet. The footprints of human\nbeings were in it.\n\nThen, just as day began to break, he whistled. After he had done this\nfor a while something like a person with his hair floating upon the\nwater came along. When it got near him, he dropped flat, and, after\nsome space of time had elapsed, lo, he came to himself in its belly.\nThen he put the medicine upon himself and stretched himself in its\nbelly. His younger brothers\u2019 bones poured out. He, too, was thrown out\non top of them.\n\nThen the hemlock was moving there. And he went to get it. He struck it.\nIt was as when something is split up fine. Then he laid aside two\nbranches and took two short ones. Then he threw one [of the latter] so\nthat it went into a tree. And he threw another one. It stuck endwise\ninto a hemlock. He spit after it. And he said: \u201cFuture people will use\nthese as fishhooks in getting food.\u201d [406]\n\nThen he spit the medicine upon his younger brothers. They arose. And he\nsaid: \u201cGo together to the place where you used to sit.\u201d Then he, too,\nfollowed them, and, after they had enjoyed seeing each other for a\nwhile, again one was gone. One after the other all seven disappeared.\n\nThen he whittled the hemlock limbs. He sharpened the ends and put them\nover the fire. Then he took these at midnight and went to Sealion-town.\nAnd he climbed up into a tree which stood at the end of the trail.\n\nAfter he had sat there for a while two pieces of pitchwood came burning\nout of the ocean like lanterns. They came below him like lanterns.\nWonderful to see, a w\u0101\u2032sg\u0323o [407] came and stood there. At the tree\nlying seaward it sat. It was coming to him. It had a whale in its\nmouth. It had another one in the curl of its tail.\n\nAnd, when it got just under him, he sat down between its ears. And he\npushed the hemlock limbs into its ears. Then he again pulled himself up\ninto the tree. It staggered around underneath. At daybreak, when the\nraven called, it fell as if thrown down. [408]\n\nThen he pushed it about [preparing to skin it] and was going to cut it\nopen. But it thundered and lightened. Then he skinned it and cut it\nopen. He caused his younger brothers\u2019 bones to burst out and spit\nmedicine upon them. They rose, and he said: \u201cGo to the place where you\nused to sit.\u201d The next day one was again missing and the day after\nanother. It went on in this way until all seven were again gone.\n\nAnd, after he had sat around for a while, he started off aimlessly.\nAfter he had gone along for a while he heard something in the middle of\nthe island which sounded like a drum. Then he went to it. Lo! he came\nto a trail. It had been recently trodden upon. After he had traveled on\nthis for a while he came to a house. The door was on one side of the\nfront. Inside of the house something made a noise like a drum.\n\nThen he looked in. A woman, wearing a brownish red cedar-bark blanket,\ntwisted threads. The doing of that caused the noise like a drum. He sat\noutside of the door which was much trodden about. Then he went along\nand looked down. There was a salmon-berry bush newly broken off. And he\ntook it up. He punched her buttocks with it as she sat working turned\ntoward the wall. Then she turned round and smiled upon him, and he\ntalked with her for a while.\n\nWhile he was still talking he heard a voice [saying]: \u201cHuk, huk, huk,\nhuk, huk, huk, huk, huk.\u201d Then he looked toward it. Lo! his younger\nbrothers were trying to run apart from each other. Then he went to them\nand spit medicine upon them. He put some on himself as well and tried\nto pull them away. He was unable to do it. Then he tried it again.\nAgain he was unable to do it. That was G\u0101\u2032gix\u0323it-woman, they say.\u201d [409]\n\nBeing unsuccessful he went home. Then he came to G\u016b\u2032\u0142g\u0323a. He was going\nto enter his mother\u2019s house, yet in spite of himself he passed by in\nfront. Then he turned toward it again and, when he was near the door,\nhe seized a pole which was in front of the house. But it came away in\nhis hand.\n\nWhen he could not succeed in entering he wandered off aimlessly. Soon\nhe arrived at the middle of the top of the island. After he had\ntraveled about a while he came to an open space. Then he sat down\nthere. After he had sat there for a while he looked at himself. Lo! he\nsat there naked, deprived of both his blankets. Some thick bushes were\nthere.\n\nThen he turned his back to the sunshine. He held his head down with his\nforehead in his hands. While he was sitting thus something touched him.\nHe looked for it but saw nothing. Then he got ready for it, and, when\nthis happened again, he grasped in front of it. It was in his hand. It\nwas soft. It felt like fur. It was like something phosphorescent.\n\nThen he skinned it and used salmon-berry bushes on which to stretch it.\nBut lo! it was slack in the middle. Then he put it on a larger one. And\nhe laid it out in the sunshine. He was going to make blankets out of\nit. It became nearly dry. He was glad. And, when it was nearly dry,\nthings from the north end of the island and the south end of the island\nshouted \u201cW\u0101-\u0101-\u0101-\u0101-\u0101, Supernatural-being-who-went-naked is stretching\nhis sky blankets.\u201d They laughed at him. Then he bent down his head.\nAfter he had sat there ashamed for a while he left his blankets.[409]\n\nNow he started on. He traveled around and around this island. One time,\nafter he had traveled for a while, he heard some one sobbing bitterly.\nHe went thither. A house stood there. He ran to it so fast that he kept\nfalling. Then he looked in. In the rear of the house stood one with\ntears running down and pitch on his face. His earrings were long. From\nthe ends of them small human beings hung. Their throats hung downward.\nTheir arms were moving as they hung.\n\nHe struck the ground with his baton and cried hard. \u201cThinking to\nrestore his younger brothers again as he had twice revived them, the\nsupernatural being started after them. While he was going, the\nsupernatural being went on forever.\u201d So he heard him put words into the\nsong about himself as he wept.\n\nAnd his boxes all had their ends toward the fire. There were four tiers\nof them. Then he wanted to look into them. And he ran about. After he\nhad run around looking for something for a while he found a big rock,\nlong and narrow, and he put it on his shoulder. Then he threw it up on\ntop of the house. He pulled himself up after it. Now he made a hole\nabove him and let the stone fall in. It struck his head. He dropped\ndead without moving.\n\nThen he jumped down. He entered the door. He opened the box lying\nnearest to him. It was all full of moose hides. [410] Then he went to\nthe rear of the house also. There, too, he opened some. Then he put\nfive [hides] upon his back and went away. After he had run along for a\nwhile, lo! he heard his baton sound. Then he came near him and took one\nof his hides back. He put it on his shoulder. He did the same to all\nfive and went away from him. And he looked in the place where he had\nbeen. He had vanished.\n\nThen he went after him. Lo! he was crying out the same words as before.\nThen he turned back quickly and picked up a larger stone than the one\nhe had before taken upon his shoulders. Now he put it on top of the\nhouse and pulled himself up after it. Then he made a hole right above\nhim. He dropped the stone in. He fell down.\n\nAt once he jumped in, piled five blankets one over the other, and went\naway with them. Before he had gone far, however, he took these also\nfrom him. He remained in the same place looking at him. Now he was\nunable to kill him. That was Master Weeper.\n\nAnd, after he had traveled about for a while, he came to a swampy place\nwhere skunk cabbage grew and jumped across it. [411] Then, after he had\ngone on for a while, he came to a deserted town. A little smoke came\nout of the house in the middle. He went to it and entered. And an old\nman lay there, back to the fire. [412] He looked at him. Then he arose\nand gave him something to eat. But he did not give him anything to\ndrink.\n\nBy and by he said: \u201cH\u016b; I am thirsty. I will go after some water for\nmyself.\u201d \u201cDon\u2019t do it, chief; those that destroyed my village live\nthere. Go over to the corner and drink there like me, your mighty\ngrandfather, who am doing without anything else.\u201d\n\nThen he went thither. It was a swampy place, full of skunk cabbage. And\nhe turned around and defecated into it. And, after he had defecated\ninto it, he said to him: \u201cManure is floating about here in it.\u201d Then he\nsaid: \u201cAlas! I wonder what I shall do.\u201d\n\nThen he said to him: \u201cH\u016b; I am thirsty.\u201d And he said to him: \u201cDon\u2019t go,\nchief; the things that destroyed my village are there.\u201d But, without\nheeding him, he took the bucket and went for some. And, after the water\nhad flowed down four times, he took some.\n\nHe did not know what happened to him. To his astonishment he came to\nhimself sitting in its belly. Then he stretched himself in its belly.\nHe burst it, and bones burst out of its belly. He put the bones\ntogether. If one leg was lost he repaired it with salmon-berry bushes.\nHe spit medicine upon them. At once they got up. He revived the right\nside of the town.\n\nImmediately after that the water flowed down continuously. Then he got\nsome in the bucket, went in, and said: \u201cGrandfather, drink.\u201d Then he\nstretched his hand toward it. After he had looked at it for a while, he\nturned away from it. He did not drink.\n\nAfter [Supernatural-being-who-went-naked] had sat there for a while, he\nsaid: \u201cH\u016b, everywhere people eat things found at low tide. I want some\ndevilfish. I am going to get some devilfish.\u201d \u201cDo not do it, chief; the\nthing that destroyed my village lives there.\u201d But, without listening to\nwhat was said, he started off.\n\nIn the corner of the house on the side toward the door were two sticks\nfor hunting devilfish. Then he took both. And he gave him the following\ndirections: \u201cAfter he has shot water from his mouth four times, punch\nin at him. That is the way to endeavor to kill him.\u201d\n\nThen he went. Something wonderful lived there. The supernatural\ndevilfish shot water at him, and it went right to the sky. After it had\nshot out water four times, he punched it with a stick. But he found\nhimself in its belly. Then he spit medicine upon himself and stretched\nout in its belly. He burst it. The mother of outbursts of human bones\ntook place. Then he put the bones together, and part were missing. And\nhe repaired them with any common material. Then he repaired their eyes\nin the same way and spit medicine upon them. At once all went away. And\nhe said: \u201cWhen you get home, walk about there.\u201d\n\nThen he dragged [the devilfish] along with the devilfish stick and\nthrew it inside the door. When he came in and sat down, N\u1d00\u00f1k\u00ee\u2032ls\u029fas\nlooked at him. As he was looking at him,\nSupernatural-being-who-went-naked said: \u201cNow, grandfather, look about\nupon your town.\u201d\n\nNow he took his cane and went out with it. He looked to the right. To\nhis great surprise something wonderful had happened. People decorated\nwith feathers and having their faces painted walked about in rows. Then\nhe also looked to the left. There things were in the same condition.\nThen he entered.\n\nWhen he came in he brought out a urinal. And he threw some white, hard\nrock from a box on which his head rested into the fire. After he had\nlooked at it a while, and it had become red-hot, he put it into the\nurinal. Then he put the end of a sharp-pointed thing, half blue, half\nred,[405] into this and held part of the clothing he wore over his\nnose.\n\nThen he called for him. \u201cThis way, my son; come and sit near me.\u201d Then\nhe went to him, and he pressed on his nose with the stick and pressed\nit down. Now he took off the sea-bass, bullhead, and tomcod spines from\nhim. After he had finished doing it he fixed him up. Then he brought\nout a comb and combed him from the top of his head. And he looked down.\nLo! land-otter fur was piled up below. He did the same thing on the\nother side of him. N\u1d00\u00f1k\u00ee\u2032ls\u029fas pressed something upon his nose with his\nfingers because Supernatural-being-who-went-naked had the g\u0101\u2032gix\u0323\u012bt\nsmell.\n\nThen he combed his hair. He made it long, and he made two knots of hair\nat his neck. He fastened them with a ribbon. He fixed him up with the\nblue part [of his stick]. After he had been at it for a while he poured\nwater into a wash basin he owned and said to\nSupernatural-being-who-went-naked: \u201cNow, grandson, look at yourself.\u201d\n[413]\n\nThen he looked at himself. He had put on [a painting of] red mottled\n[clouds] spotted with black, such as lie out on the sea. [414] He\nlooked at it and said \u201cThis is bad.\u201d Then he wiped it off and put it\ninto his armpit. And, after he had put paint upon him for a while, he\nlooked at himself again. He had put on his face a red, striped [cloud],\nsuch as lie toward the north.[414] And he did not like that. Now he put\nmore paint on him. He put broad stripes upon his face, like those on\nthe breast of a mallard. But he said that was good. He fixed him up,\nbecause he had restored his town to life. And he gave him two sky\nblankets.\n\nThen N\u1d00\u00f1k\u00ee\u2032ls\u029fas said to Supernatural-being-who-went-naked: \u201cNow you\nbetter go. The one your mind is troubled about lives near by. When the\nservants come for water throw yourself into the water and make yourself\nappear like one through whom worthless things come. The ones coming\nfirst will not want to touch you; the last one will take good care of\nyou.\u201d\n\nThen he started and sat down by a water hole near Kaisun, [415] on the\nwest coast. After he had sat there a while they came after water. Then\nthey landed. They picked up the bucket. They came near him. And, when\nthey got near him, he made himself like those into whom worthless\nthings come and threw himself into the water. And he lay floating about\nin it.\n\nThen the one who came first threw herself backward. \u201cYuwai\u2032y\u1d00,\nsomething is floating about in her water (i.e., the chief-woman\u2019s).\u201d\nThen the middle one said: \u201cThrow him out with a stick.\u201d Now the last\none, who was lame, said: \u201cHandle him carefully. After he has drunk\nwhale soup he will become stronger.\u201d\n\nThen they broke off the stalk of a salmon-berry bush and took him out\ncarefully. Now they got the water, and, after they had taken it down to\nthe canoe, they remembered him. The lame one brought him in with a\nstick and put him in the bailing hole.\n\nAnd after they had landed they carried up the water. They steamed the\nwhale. Again they forgot about him. Then she who was lame thought of\nhim and said: \u201cWe have forgotten about a crooked thing which floated\nabout in the chief-woman\u2019s drinking water.\u201d\n\nThen the daughter of The-one-in-the-sea said: \u201cHurry and get him.\u201d And\nthe lame one went and got him. She brought him up with a stick. He was\nbent across the salmon-berry stalk. Then they had him sit on the side\ntoward the door. He warmed his hands at the fire. Then they handed him\nwhale soup, but, while he was reaching for it and was moving it toward\nhis mouth, he spilled it all. Then they all laughed at him and gave him\nsome more. The same thing happened to that.\n\nThe chief-woman lived at Tc\ua71d\u012b\u2032da. [416] And next day they went fishing\nwith a net. They pulled in a whale. And they cut it up.\n\nWhile they were away he warmed himself on the side of the house toward\nthe door a while and said: \u201cChief-woman, you [let me get something].\u201d\nThen she said to him: \u201cGo and get what you are talking about.\u201d But he\ncrept over to her. He touched the chief-woman. Then she seized him on\neach side of his head near his ears and knocked him against the floor\nplanks, holding him by the hair. And she said to him: \u201cGo and sit on\nthe side toward the door, you common thing.\u201d And he crept over there.\nAgain he sat near the door.\n\nAfter he had sat there for a while the chief-woman said to him, making\nthe sound of throwing out saliva between her teeth: \u201cG\u00eetg\u00eet, [417] the\nslave they say I am without, go and get firewood.\u201d Then he crept out\nand came out of his skin outside. Then he seized with both hands a\nspruce, good for burning and covered with dead limbs mingled with green\nones, which stood upon a knoll, and he pulled it up, roots and all.\nThen he threw it down from the knoll. It was broken in pieces below.\nThen he collected the pieces. And he carried up the bark, crept in, and\nput it into the fire. He piled [the wood] there, end up [in the usual\nway].\n\nThe servants had pulled in a whale. They were happy. Then, after he had\ntried to communicate with the lame one for a while, he told her about\nhimself. \u201cI have firewood for you back here. Go and get it. I am\nSupernatural-being-who-went-naked. Do not tell any one about me.\u201d\n\nThen the slaves were told to get firewood, and they brought it in. And\n[the chief-woman] again made a noise with her lips. \u201cI guess it must\nhave been G\u00eetg\u00eet who chopped down this firewood,\u201d she [418] said to\nhim.\n\nOne day he crept out. He got out of his skin. Then he stopped making\nhimself old. He determined to marry the chief-woman.\n\nThen he put upon his face the painting that N\u1d00\u00f1k\u00ee\u2032ls\u029fas had placed\nthere first. He put on his two sky blankets. And, after he had stood\nthere for a while, one of the servants came out. As soon as she had\nlooked at him, although still at a distance, she came toward him with\nher arms stretched out. \u201cNo, no, no,\u201d he said to her, and she went in\nfrom him crying.\n\nThen she said: \u201cCome! look at Supernatural-being-who-went-naked who\nstands just outside.\u201d And another went out to him. He also refused her.\nHe refused ten. Then she who was lame went to him. But he put his arm\naround her, and they stood there together.\n\nBy and by he entered and married the chief-woman. He stayed with her\nfor some time. Every evening there was a star at the rear of the house.\nHe thought nothing about it. One day something passing under his pillow\nsaid: \u201cSupernatural-being-who-went-naked, does the eating of black cod\nstick you here?\u201d [419] After some time had passed without his having\nthought anything about this, it said the same thing again.\n\nOne morning, as he still lay in bed with his wife, he asked to set a\nnet. And his wife said to him: \u201cWait until I explain to you. You have\nnot strength enough to let it out farther. They never let out more than\none.\u201d [420]\n\nThen he took the net which was hung in a corner and went to the point.\nWhales swam about in the water. He let out two [meshes]. Two were in\nit. And he could not pull it in. The other [meshes] were also pulled\ninto the water. All five were pulled in. Then he went away. And where\nhe lay he breathed hard [from the exertion].\n\nThen his wife asked him: \u201cWere the meshes of the net pulled out?\u201d\n\u201cYes,\u201d said he. Instead [of being angry] his wife laughed at him. \u201cThat\nis all right, for I will go to my father and get it.\u201d [421]\n\nThe day after she went to her father by canoe. All of the servants went\nalong with the chief-woman. Supernatural-being-who-went-naked also\nwent. They started. After they had gone along for a while, they came in\nsight of the town. Then they landed, and her father came down to meet\nher. And he asked his daughter: \u201cWhy do you come, chief-woman, my\ndaughter?\u201d \u201cWhy, father, we came after the net.\u201d \u201cIt is there in the\nhouse, chief-woman, my daughter.\u201d\n\nAnd he was glad to see Supernatural-being-who-went-naked. Then they\nwent in, and four hard white stones were put into the fire. When they\nbecame red hot, they brought a tray made of white rock out from the\ncorner. They put them into it and placed it in front of him.\n\nThen his wife cried, \u201cH\u1d00n! h\u1d00n! every time I try to be happy (i.e., to\nbe married) you use this sort of weapon.\u201d Then he told his wife not to\nsay a word. And, after he had swallowed his medicine, he picked up one\nwith a spoon and swallowed it. It even went through the floor planks.\nHe did the same with all four.\n\nThen they gave him a wash basin. After his wife had also washed her\nhands, they brought out five black cod. And she told her husband not to\neat them. \u201cIt is something different,\u201d she said to him. Then they put\nthese in front of him, and, after he had sat there for a while, she\nsaid: \u201cHe says that is not what it is.\u201d Then [the servant] put it back\nand they threw them out.\n\nThen they put some more in front of him. Those, too, he did not eat.\nAnd she said: \u201cHe says that that is also something different, father.\u201d\nThen they threw away the steaming box and brought another out, and they\nbrought out five more black cod. Then she said to her husband: \u201cThey\nare black cod.\u201d They cut them crosswise and steamed them. When they\nwere cooked, they put them into a dish. And before they had taken\nthese, she picked one up. \u201cTake care of the head and bones of this.\u201d\nAnd she gave him another. She gave him those parts of all five black\ncod.\n\nAnd she said to her husband: \u201cDo not let them go. He will take them out\nfrom inside your clothing so that you will not feel it.\u201d And she asked\nhim many times: \u201cHave you the heads still?\u201d \u201cYes, here they are.\u201d Next\nday they started off. Again she asked her husband: \u201cHave you the\nheads?\u201d \u201cYes, here they are.\u201d \u201cHave you the black-cod heads?\u201d \u201cYes,\nhere they are.\u201d \u201cHave you the black-cod heads?\u201d \u201cNo-o-o I wonder why\nHe-who-has-spines-for-earrings turned round smiling.\u201d [422]\n\nHu hu hu hu hu, great quantities of black cod were put into the canoe.\nThen they landed and unloaded the black cod. And it was evening, and\nthey went to bed.\n\nAfter many nights had passed, the something which had spoken under his\npillow before he again heard going along and saying:\n\u201cSupernatural-being-who-went-naked, does the black cod stick you here?\nBecause you made N\u1d00\u00f1k\u00ee\u2032ls\u029fas\u2019 town alive, he restored your younger\nbrothers to life by letting himself be born from your mother. He sat\nearly in the morning between rocks with white and black bands. [423]\nBeing in love with part of you, he has also come to you.\u201d And he looked\nout. Lo! he saw the tail of a marten pass in through the star. [424]\n\nThen he went thither. To his surprise there lay a woman asleep with\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas with the upper part of her blanket fallen away leaving her\nuncovered. Then he pressed upon her with his hands and she said to him:\n\u201cI used to want you, but lo! you got around late.\u201d\n\nAnd after that he sat down near the fire feeling unhappy. Then his wife\nasked him: \u201cWhy are you so sad?\u201d \u201cI am sad because I left my mother not\nfar from here,\u201d he said, deceiving her. Then he started. He put black\ncod into his canoe and started off. Then he came into Skidegate channel\nand reached his [younger] brothers\u2019 town. Lo! his eight younger\nbrothers came down to meet him.\n\nThen they went in. And his younger brothers only cared to have\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas for an elder brother. They did not care about\nSupernatural-being-who-went-naked. Before they even gave food,\nSupernatural-being-who-went-naked began to give them something to eat.\n\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas had a bedstead in the rear of the house. Clouds were over\nhis head. They could not see his face. She (the wife of\nSupernatural-being-who-went-naked) cut the black cod crosswise and\nsteamed them. Then they told N\u1d00\u00f1k\u00ee\u2032ls\u029fas to sit near the fire and put\ndown a wash basin for him. And the cloud upon his face crossed [the\nroom]. He sat there washing his hands. Then they set black cod before\nhim. They saw only his hands.\n\nHis younger brothers ate with him, but\nSupernatural-being-who-went-naked sat with his wife on the side of the\nhouse toward the door. N\u1d00\u00f1k\u00ee\u2032ls\u029fas did not walk down. The clouds rose.\nHe was fastened to them. Then the clouds rested with him behind the\nplace where the wash basin was.\n\nNow, when they were through, the cloud rose with him, and his body was\nagain to be seen on the bedstead. Then he (N\u1d00\u00f1k\u00ee\u2032ls\u029fas) called to his\nsister. After she had gone to him and he had talked with her for a\nwhile, she went out. She brought in cranberries. The tray had the\nfigure of a g\u0101\u2032gix\u0323\u012bt upon it. After he had sat eating for a while he\nstopped, and his younger brothers ate the rest.\n\nThen she again put stones into the fire. Then they laid the wash basin\ndown again, and the clouds again rose with him. Again he came down\nthere and sat down, and they put black cod in front of him. Then he ate\nwith his younger brothers. At that time they did not see his face. Then\nthe wife of Supernatural-being-who-went-naked was sad.\n\nThey say that N\u1d00\u00f1k\u00ee\u2032ls\u029fas was in love with G\u0101\u2032gix\u0323\u012bt woman in order to\nrestore the brothers of Supernatural-being-who-went-naked. In order to\nrestore the town of Supernatural-being-who-went-naked to life he had\nlet himself be born from the mother of\nSupernatural-being-who-went-naked. Then the clouds rose. Again he sat\nup high.\n\nAgain [N\u1d00\u00f1k\u00ee\u2032ls\u029fas] called to his sister: \u201cSister, come to me,\u201d and his\nsister said: \u201cH\u016b h\u016b, always, when you send me after a thing, you are\ngoing to give me something. By and by you take it away from me again.\u201d\n\nUpon that he threw something down to her. It fell with a noise like\nthat of a drum. At once she went to get it. She covered it up with her\nblanket. Then the wife of Supernatural-being-who-went-naked recognized\nthe thing she used to let her daughter have. [425]\n\nThen she cried: \u201cHan-a han-a, I thought that I let only my daughter\nhave that.\u201d Then her mother-in-law said to her: \u201cStop, chief-woman;\nwherever the supernatural beings are settled they always wear it as a\ncrest. Chief-woman, it belonged to your husband\u2019s sister and her\nbrother (N\u1d00\u00f1k\u00ee\u2032ls\u029fas). He is simply fooling her with the thing you are\ntalking about.\u201d At once she stopped crying. She really saw it. But\nstill she believed what her mother-in-law said.\n\nOn the next day his brother\u2019s wife again gave them black cod to eat.\nWhen he sat up again he called to his sister. After he had talked to\nher for a while she came down and sat near\nSupernatural-being-who-went-naked, who sat with his wife. And she said:\n\u201cHe wants something that he says your husband owns.\u201d Then he did not\nknow what [N\u1d00\u00f1k\u00ee\u2032ls\u029fas] referred to.\n\nBy and by he thought of the skin of the w\u0101\u2032sg\u0323o he had killed. Then he\nran toward the mouth of the inlet. And he pulled himself up to the two\ncedar tops, between which he kept it, and pulled off the w\u0101\u2032sg\u0323o\u2019s tail.\nThen he started back with it. He returned at once.\n\nThen he said to his wife: \u201cThis must be the thing they speak about.\u201d\nThen she called her sister-in-law and gave the w\u0101\u2032sg\u0323o tail to\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas. After he had looked at it for a while he put it on top of\nhis hat. It looked nice there. [426]\n\nAt that time they again steamed black cod. And lo! the clouds again\narose. Then his younger brothers ate the black cod. Then his mind was\nsick. Now she turned around and began weaving. After she had done this\nfor a while, lo! her brother-in-law had put himself around her. He\nlooked out at her from her clothing. She looked toward the rear of the\nhouse for her brother-in-law. The form of N\u1d00\u00f1k\u00ee\u2032ls\u029fas still sat up\nthere. Then they lay there together. [427]\n\nBut still she told her husband, Supernatural-being-who-went-naked, not\nto be in love with anyone. \u201cDo not go with anyone, or I will go down to\nmy father.\u201d\n\nThen her husband began getting water in a water-tight basket in which\nfloated a hawk feather. Every time he came back she pulled out the\nfeather. Globular drops of water fell off, and she drank. One time he\nlay with one he was in love with. And, when he came home, his wife\npulled out the feather. The water adhered to it.\n\nImmediately she became angry. Her labret moved as if some one had\nshaken it. Then she hunted in her box. At the same time her tears fell\nas if something were poured out. Taking something out of it she put it\ninto her mouth. It was a white powder. She spit it upon her hands and\nrubbed it on the soles of her feet. Then her husband, who sat near her,\ntook some that fell about. He at once rubbed it upon the soles of his\nfeet. She did this because she was going to leave him.\n\nThen she went down to the beach, and he followed her and went away with\nher on the surface of the sea. She did not look at him. Then she said\nto Supernatural-being-who-went-naked: \u201cYou better go back from me\nbefore I look at you.\u201d And he said: \u201cWhat kind of look is this\ndangerous look?\u201d Then she looked toward him, and he went right under\nwater. There was not a sign of him. And she entered her father\u2019s house.\n\nThen she said to her father: \u201cFather, I made him fall in by looking. I\nlooked toward him. Come! try to fish him out.\u201d Then her father pulled\napart the stone floor planks. He fished for him between them. Then he\npulled him out, with nothing but his joints holding together. Then he\nspit medicine upon him, and he got up and went toward his place.\n\nAnd, after he arrived there, they sent for Master Carpenter. Then he\nhad a mountain placed upon ten canoes. And his younger brothers were\nsettled there one after the other. Then he put a sky blanket upon his\nsister and seated her on the mainland. And he seated his mother on the\nHaida country. [428]\n\nNow, he put on a dancing blanket and dancing leggings and started along\non land near his younger brothers [who were going along in their\ncanoe]. He bent over as he ran, and farther off he stood up straight.\nIn that way Supernatural-being-who-went-naked became the Swamp-robin.\n[429] And his younger brothers lay still on the water out at sea.\nPeople sometimes become shamans [by getting power] out of that canoe.\n\n\n\nLike the preceding this seems to be a strictly Haida story, although\nthe g\u0101\u2032gix\u0323\u012bt idea was also popular among the Tlingit of Alaska. This\nfact, together with its length and complication and the insight it\ngives into the mythology of the Haida people, render it one of the most\ninteresting of all. One of the myths obtained by me at Masset bore this\nsame name, but resembled it only in the concluding portion, the first\npart being like that of\nHe-who-got-supernatural-power-from-his-little-finger.\n\n\n\n\n\n\n\n\nHE-WHO-WAS-BORN-FROM-HIS-MOTHER\u2019S-SIDE\n\n[Told by John Sky of Those-born-at-Skedans]\n\n\nShe was a chief\u2019s child. She was a woman. [430] When she went out, they\nbraced the hanging door open for her, and she went out frequently.\n[431] One day, when she came in, the stick slipped off, and the edge of\nthe door touched her upon the side and made her sore there. By and by a\nhole appeared there, and, when the town people came to know that, her\nfather gave orders to abandon her. Next day they left her.\n\nThen she went down to the saltwater and washed her [sore]. There she\nput medicine upon it. One day, when she was washing, some bloody\nlooking matter stuck out. And she was unable to pull it out. Then she\nagain put medicine upon it and crept up to the house.\n\nNext day she crept down to the water again, and, while she was washing\nit, she again pulled at it with her finger nails. Lo, she pulled it\nout. Then she laid it upon a stone, and, after she had put medicine on\nherself, picked it up and moved toward the house. Then she bent pieces\nof cedar bark, placed it in them, and put it side of the house outside.\n\nNow she went to bed. While her back was turned to the fire a child\ncried. Then she rose quickly and, without standing up, ran out. And\nsomething inside the thing she had bent together was crying. She\nlooked. A child lay in it. And, after she had taken it out, she washed\nit. Then she reared it. She had it as a companion.\n\nAnd very soon he began to creep. Before he had eaten anything he began\nto walk. One day he started to cry. He said: \u201cHa \u029f\u0323\u201d [432] Then she made\na bow for him. She used a young hemlock limb. When it was finished, she\ngave it to him. After he had looked at it he put it into the fire. She\nmade them for him out of all kinds of wood. Each time he did the same\nthing.\n\nBy and by she made one for him out of real yew. W\u0101-\u0101-\u0101-\u0101-\u0101\u2032, it looked\nred. It was pretty. After he had looked at that, too, for a while he\nthrew it into the fire, and the blunt-pointed arrows along with it.\n\nThen she pounded out copper for him. She hammered a string on so that\nit could not be removed. She also hammered out two arrows. One had the\nfigure of a weasel. The other had the figure of a mouse on it. When she\nhanded these to him he did not look at them. He at once went off.\n\nAfter he had been gone for some time, he brought in some wrens [433]\nand said to his mother: \u201cPick and eat them.\u201d Then his mother picked\nthem and steamed them. When they were cooked she ate them. His mother\ntried to have him eat some. But he shook his head. He absolutely\nrefused.\n\nThen he again went off. He came back. He brought many song sparrows,\n[434] and his mother steamed them and ate. But he did not eat. Next day\nhe went off again. He brought in a number of mallard, [435] and his\nmother plucked and singed them. She pulled them apart and ate one.\n\nAnd next day he started off again. He brought in a number of geese.\n[436] He went off the next day. He brought a white porpoise, [437] and\nhe brought a hair seal. [438] The day after he brought a whale. [439]\nHe had stopped hunting birds.\n\nThen he started off again. He stayed away longer than usual and brought\nin many flickers. [440] Then he said to his mother: \u201cAfter you have\nskinned these, lay the sinews on one side.\u201d Then his mother skinned\nthem and laid the sinews on one side. And, after she had finished, she\nplaced them together. She made five rows, and she sewed them together\nwith their own sinews. After she had finished he shook it. The flickers\nupon it went flying back and forth.\n\nThen he stretched his mother\u2019s house. He set up two planks in the rear\nof the house. Between them he hung the blanket.\n\nNext day he went out and brought home woodpeckers. [441] Then she\ntreated those in the same way in order to make a blanket. After she had\nfinished he went to it and shook it. Upon that, too, the birds flew\nabout in a flock. Then he went to bed. He ate nothing all that time.\nAll that time he fasted.\n\nThen he again set out. After he had stayed away longer than before he\nbrought in a bunch of tanagers. [442] Those, too, his mother made [into\na blanket]. When it was finished, he also went to that. He shook it.\nThose also flew about upon it. He laid that, too, on top of [the\nplanks] in the rear of the house.\n\nNext day he started off again and brought home a bunch of\nsix\u1d00s\u029fd\u1d00\u2032lga\u00f1a. [443] Those his mother also sewed into a blanket. And,\nwhen it was finished, he shook it. They flew about upon it. He laid\nthat upon [the planks] also.\n\nThe next day he went out again. [He got] blue jays, [444] and his\nmother sewed those together.\n\nAfter that he again started off. After he had been absent for some time\nhe returned with the daughter of He-who-travels-behind-us, [445] whom\nhe had married.\n\nAfter he had lived with her a while, one morning he continued to lie\nabed. While he was still in bed, something went along under his pillow\ntalking. \u201cHe-who-was-born-from-his-mother\u2019s-side, are you awake? Do you\nnot feel that the supernatural beings, whom people are afraid even to\nthink of, are gathering together against you?\u201d\n\nThen he ran out. He saw nothing. And he went out again. He pulled along\nan old man and made him sit at the end of the town. That was Heron,\n[446] they say.\n\nOne day he was again lying in bed. Then something passed under his\npillow saying the same words as before. Then he seized his bow and went\nout. After he had looked about on the surface of the salt water he\nglanced upward. A thunderbird flew about above the town. It carried\n[his grandfather\u2019s] town in its claws.\n\nThen he went to the old man and said to him: \u201cGrandfather, they are\ncoming after me.\u201d \u201cWhat is the bow of the canoe like?\u201d \u201cA thunderbird\nis flying about above the town. He carries a town in his talons.\u201d And\nthe old man said to him: \u201cNow, brave man, shoot it with arrows.\u201d\n\nNow he shot it with the one that had the figure of a mouse upon it, and\nit dropped the town. Lo and behold! he (the thunderbird) burst. [447]\nHe put together their bones. If any of them was wanting, he repaired it\nwith salmon-berry bushes. Then he went home. He had restored his\ngrandfather\u2019s town.\n\nAgain he lay in bed in the morning. Again something, passing beneath\nhis pillow, said: \u201cHe-who-was-born-from-his-mother\u2019s-side, are you\nawake? Do you not feel that the supernatural beings, whom people are\nafraid even to think of, are coming together against you?\u201d Then he\nseized his bow quickly and ran out. And around a point at one end of\nthe town came ten canoes with red bows.\n\nThen he went over to his grandfather. \u201cGrandfather, they are coming to\nfight with me by sea.\u201d And his grandfather asked him what the bows of\nthe canoes looked like. He told him that the bows of the canoes were\nred. \u201cNow, brave man, have the town people pull \u00ee\u2032n\u0142\u00ee\u00f1 [448] out of the\nground and spread it before them.\u201d And he did as he had said. In a\nshort time they rolled their eyes upward. Those were the silver salmon,\n[449] they say.\n\nStill another time, while he was lying down, something passing under\nhis pillow spoke the same words as before. Then he picked up his bow\nand ran out. And he looked at those who were coming. The bows of their\ncanoes had vertical stripes.\n\nThen he again went to his grandfather. \u201cThey are coming by sea to fight\nwith me.\u201d And he said: \u201cStop! brave man, what are the bows of their\ncanoes like?\u201d \u201cThe bows of their canoes have vertical stripes on them.\u201d\n\u201cNow, brave man, have the town pull up \u00ee\u2032n\u0142\u00ee\u00f1 and throw it about before\nthem.\u201d And so he had it done. At once their eyes were rolled upward.\nThey were the dog salmon, [450] they say.\nHe-who-was-born-from-his-mother\u2019s-side made them cowards by putting\n\u00ee\u2032n\u0142\u00ee\u00f1-teeth[448] into their mouths.\n\nAfter another space of time had elapsed, something again said as it had\nsaid before: \u201cHe-who-was-born-from-his-mother\u2019s-side, are you awake? Do\nyou not feel that the supernatural beings, whom people are afraid even\nto think of, are coming together against you?\u201d Then he picked up his\nbow and ran out. Again there were ten canoes with red paintings on\ntheir bows.\n\nThen he went to his grandfather. \u201cThey are coming after me by sea,\ngrandfather.\u201d \u201cStop! brave man, what are the bows of their canoes\nlike?\u201d \u201cThey have red paintings upon them.\u201d Then he said to him: \u201cHave\nthe urine in this town gathered together and hot stones put into it.\nThen have it spilled about in front of them.\u201d And so he did. Those were\nthe sand fleas, [451] they say.\n\nBy and by, something went along under his pillow, saying the same thing\nit had said before, and he again laid hold of his bow. Again ten canoes\nwith their bows painted red were coming along.\n\nThen he started off to his grandfather. \u201cThey are coming against me by\nsea.\u201d \u201cWhat, brave man, what do the bows of their canoes look like?\u201d\n\u201cThe canoe bows have red paintings on them.\u201d \u201cDo the same way you did\nwhen you destroyed the others.\u201d Then he again spilled urine around in\nfront of them. Again their dead bodies lay around thickly. These were\nthe fleas,[451] they say.\n\nAnd he again lay in bed. Something passed hurriedly under his pillow.\n\u201cHe-who-was-born-from-his-mother\u2019s-side, are you awake? Do you not feel\nthat the supernatural beings, whom people do not even like to think of,\nare assembled against you?\u201d He quickly took his bow. He looked in the\ndirection from whence they had always come. Nothing was to be seen.\nThen he also looked upward. There was nothing in sight. Then he looked\ntoward the edges of the sky. Lo! a great fire came toward him upon the\nsurface of the ocean. [452]\n\nThen he went to the old man. \u201cGrandfather, they are coming to me by\nsea.\u201d \u201cWhat do the canoe bows look like?\u201d \u201cThe edges of the sky come\nburning.\u201d \u201cAlas! Alas! I wonder what will happen. Now, brave man,\nscatter the bones of the town people about in front of the town and\nstand the sides and ends of the grave boxes on their edges in front of\nthe houses. People always endeavor to stop it that way, brave man.\u201d\n\nAnd, after it had come along burning for a while, it came to the human\nbones. After some time had passed it burned through. It burned through\nin another place. By and by it came landward faster, without having\nbeen stopped. When it reached the sides and ends of the grave boxes it\nstopped there also.\n\nHe put on his five blankets and put his mother in his armpit. His wife\nhe put in the knot in his hair. Then he walked about behind [the\nboxes]. After some time those were also thrown down by the fire.\nImmediately he started off.\n\nAfter he had gone toward the middle of this island for a while,\nsomething said to him: \u201cThis way, grandson; my house is strong.\u201d At\nonce he turned thither. He entered the house and sat down. While he sat\nthere the noise of burning sounded on top of his house. After a while a\nred hole was burned through the roof of his house. Then they pulled him\nup. They struck him from behind with their fists. When he bent over to\ngo out one of his blankets was burned off. That was\nFallen-tree-lying-with-one-end-in-the-water whose house he was in.\n\nAfter he had gone on for a while [something said]: \u201cThis way, grandson;\nmy house is strong.\u201d Then he entered and sat down. The roof of that was\nalso burned through. Then they pushed him out. When he was burned\nanother blanket was burned off. That was Yellow-cedar\u2019s house, they\nsay.\n\nAfter he had run for some time longer something else called to him,\n\u201cThis way, grandson; my house is strong.\u201d He entered and sat down.\nAfter it had burned on the roof of the house for a while there was\nagain a red hole there. Then they pushed him out. Another one was lost.\nThat was Yew\u2019s house, they say.\n\nAfter he had run about something else called him in. \u201cCome in,\ngrandson; my house is strong.\u201d And he went in and sat down. After he\nhad sat there a while there was again a red hole in the house. Then\nthey pushed him out. Another blanket was burned off. This was Spruce\u2019s\n[453] house, they say.\n\nAnd, after he had gone some time longer, something called him in. \u201cThis\nway, grandson; my house is strong.\u201d He entered and sat down. After he\nhad sat there for a while there was another red hole in the roof of the\nhouse. Then they drove him out with their fists. When he bent down to\ngo out, a blanket was burned off. His mother was also burned away. That\nwas Rock\u2019s house, they say.\n\nAnd, after he had gone on a while longer, something else called him in,\n\u201cThis way, grandson; my house is very strong.\u201d Then he went in and sat\ndown. The noise of fire was heard on the roof for a while, and, when it\nstopped, he went out. That was Swamp\u2019s house, they say.\n\nAfter he had wandered about upon this island for a while he heard the\nsound of a hammer. He went thither. Lo! an old man was repairing a\ncanoe with cedar limbs. Where it had not had a crack he split it with\nhis wedge. He made holes about this with his gimlet and sewed the place\ntogether again.\n\nAfter he had looked at him a while, he stole his gimlet and went under\na clump of ferns with it. Then the old man hunted for his gimlet. Then\nhe put his finger nails into his mouth. Presently he said: \u201cGrandson,\nif it is you, come to me. News has come about you that Burning-sky\npursued you for your five blankets.\u201d\n\nThen he went to him. He gave him his gimlet. It was old and rotten,\nthey say. Then he made one for him. He also gave him a whetstone. Then\nhe picked up two creeks near the town and told him to look on\nattentively. \u201cNow, grandfather, act as you are going to when common\nsurface birds [454] get food for themselves.\u201d Then he made him a beak\nout of the creeks. He also gave him some feather clothing. And he said\nto him: \u201cNow, grandfather, practice.\u201d [455]\n\nSo [Heron] flew away. He sat on a kelp floating about in front of the\nburned town. After he had sat watching for a while he speared something\nwith his beak. An eel was moving in his mouth. He swallowed it. Then he\nflew away again and sat near the canoe.\n\nThen he said to him: \u201cNow, grandson, come with me. Go out and look for\nyour blankets again. Those on the other side are not chiefs. Now,\ngrandson, go and get the canoe. You are going to see your blankets.\u201d\nThe old man got into the stern also, and they went oceanward.\n\nThey went, went, went a while and came to his town, to Burning-sky\u2019s\ntown. Then they came down to meet him. Part of them also filled the\nhouse as if something had poured into it. And they said to one another:\n\u201cThey say he has brought his nephew, Sandhill-crane, [456] to dance.\u201d\n\nAnd he gave him these directions: \u201cWhen I go in look toward the rear of\nthe house. After your poor nephew has danced go over and get your\nblankets. And you will also get your mother neatly.\u201d\n\nThen he landed. He went up. And he had a little box in his hand. He had\na baton. When he got inside, he stretched himself. Lo! his blankets\nwere hung in the rear of the house. His mother also sat in front of\nthem. He sat down in the middle of the side of the house. The house had\nten rows of retaining timbers.\n\nThen he hunted in his small box. He took his nephew out of it,\nw\u0101-\u0101-\u0101-\u0101-\u0101. And he stood him up. He began dancing. He took the end of\nhis wing in his mouth. After he had moved backward a while, the people\nin the house [said] \u201cS-s-s-s-s-s\u201d [with pleasure]. Those on the top\nstep went to sleep at the sight.\n\nAfter he had danced a while, he stuck his baton up, took [his nephew]\nand threw him at it. At once he was a weasel [457] climbing up on it.\nAgain they said \u201cS-s-s-s-s-s.\u201d The next row went to sleep.\n\nAnd he again picked him up and threw him at the baton. He became a\nwoodpecker[441] and climbed up it. Again those in the house said,\n\u201cS-s-s-s-s-s.\u201d The next row below went to sleep.\n\nBy and by he picked him up again. He threw him at it. He climbed up as\na California creeper. [458] Again [they said], \u201cS-s-s-s-s-s.\u201d Again [a\nrow] went to sleep.\n\nThen he took his baton and put it back into the box. \u201cEnough. I think\nhe has danced a long time.\u201d He put him away. Then\nHe-who-was-born-from-his-mother\u2019s-side went to the rear of the house,\nput on his blankets, and took his mother. Then the old man went out\nquickly. They got into the canoe and went off.\n\nWhen they were halfway home it came burning after them again. When it\ngot near, he breathed toward it, and it stopped. Then they came home,\nand he went up.\n\nAgain his five blankets were burned off, and his mother as well. He\nreached for his wife. She, too, was gone. They took her away from him\nto marry her, they say.\n\nThen he wandered on aimlessly. After he had gone along a while he let\nhimself fall to the ground and wept. He looked toward the forest. All\nthe trees wept with him. Then he looked seaward. All the fishes beneath\nits surface wept with him. Now he had his fill of crying and went on\nagain.\n\nAfter he had wandered on for a while [he heard] some people laughing\nand talking. And he went thither. They were trying to shoot leaves off\nof a big tree. As soon as they had shot one down they ate it. When he\ngot there they moved back from it.\n\u201cHe-who-was-born-from-his-mother\u2019s-side is going to shoot,\u201d they said.\n\nThen he shot at it. He shot it near the base. It began to fall. He made\nthe supernatural beings rejoice by his shot. And he said, \u201cTake care of\nits eggs (seeds). I will let my cousin, Cloud-woman, take off the head\n[of seeds].\u201d [459] That was tobacco, they say.\n\nThen they sent for her, and she came by canoe. She took all of its\neggs. These she began to plant. They were spread all over this island.\n\n\n\nThis short story is given as if it were a purely Haida myth, but from\nan abstract of another version obtained in 1878 by Dr. G. M. Dawson it\nwould seem possible that it came originally from the mainland. The\nabstract referred to runs as follows:\n\n\u201cLong ago the Indians (first people or ancient people\u2014thlin-thloo-hait)\nhad no tobacco, and one plant only existed, growing somewhere far\ninland in the interior of the Stickeen country. This plant was caused\nto grow by the deity, and was like a tree, very large and tall. With a\nbow and arrows a man shot at its summit, where the seed was, and at\nlast brought down one or two seeds, which he carried away, carefully\npreserved, and sowed in the following spring. From the plants thus\nprocured all the tobacco afterward cultivated sprung.\u201d (Dawson\u2019s Report\non the Queen Charlotte Islands, Montreal, 1880.)\n\n\n\n\n\n\n\n\nHE-WHO-TRAVELS-BEHIND-US (OR QON\u0100\u2032TS)\n\n[Told by the Chief of Kloo of Those-born-at-Skedans]\n\n\nThere lay Pebble-town. [460] At times the town people fished for\nherring with nets. Sometimes they got a porpoise in their nets. And,\nwhen they reached home, the town chief sent a slave into the house of\nhim who had killed it and had him say: \u201cThe chief says you are not to\nspill the blood of the porpoise upon the ground.\u201d [461] In this way the\nporpoises were often taken away. The chief treated the town people as\nif they were his slaves.\n\nAnd his nephew was a child. He saw that his uncles were treated like\nslaves. He saw that, although they had been nearly starved for some\ntime, the chief took away the porpoises in the town from them. One day\nhe and his grandmother went away. After they had gone on for some time\nthey arrived at Telel. [462]\n\nThen they built a house there. And there he began to bathe for\nstrength. After he had bathed for some time he became strong. Then he\nmade a bow for himself. And he shot a goose with his arrows. Then he\nskinned it and cut a hole on its under surface. He put it on his head,\nand it fitted well. Then he dried it.\n\nThe geese being plentiful on the water, he put his head into [the skin]\nand swam to them. From beneath he pulled them under water. At once he\ntwisted off their necks. He did the same thing to their wings. Then he\ncarried them to his grandmother, and his grandmother plucked them. He\nat once dried them.\n\nAnd one time he punched his nose with broken pieces of basket work and\nlet [the blood] run upon these. He used them to bait his halibut hooks,\nand he took along wooden floats, laid his halibut hooks upon them, and\npushed them out into the sea. When they were some distance out to sea,\nhe jerked, the halibut hooks fell into the water, and he pulled in\nhalibut. He kept giving them to his grandmother. [463]\n\nAnd one day he went down the inlet in search of something. After he had\ngone on for a while some creature wearing a broad, blue hat came to\nhim. Then he asked him: \u201cWhere did you come from?\u201d He paid no attention\nto him. And again he asked him: \u201cWhere did you come from?\u201d Then he said\nto him: \u201c[I came] From Q\ua71d\u1d00\u2032kun.\u201d [464]\n\nAnd he had two duck skins [465] on his back, one of which had the top\nof its head spotted with white. He seized one of them. He did not know\nwhat happened to him. Lo! he came to himself lying upon the edges of\nthe retaining timbers in some house.\n\nThen some one in the house said concerning him: \u201cThrow him out. Throw\nthe thing he wants out along with him.\u201d Then he again lost\nconsciousness. When he came to himself he was lying near the ocean. A\nwhale lay near him.\n\nThen he cut it open, twisted a young tree, and fastened it to it. And\nhe dragged it along and brought it before his grandmother\u2019s house, and\nhis grandmother cut it up. After she had cut it all up she steamed it.\nAfter she had got through hanging it up he had his grandmother make a\nbig basket. She finished it.\n\nThen she put the food into it. She put in all kinds of berries, salmon,\nroots, [466] and kinnikinic berries. And it was finished. Then he and\nhis grandmother went up the inlet. And he hid the basket near the town.\nThen he entered his uncles\u2019 house.\n\nAnd, after his uncles had fished for herring for some time, they killed\nanother porpoise. Then a slave again came in and commanded that they\nshould spill none of the blood. Then [the chief] came in and seized it,\nand he carried it off. As he was going out with it, he took it away. He\nbecame so angry where he sat in the rear of the house that the floor\nplanks were as if split into slivers by the finger nails.\n\nThen he pulled it away from him again. And, when he picked it up again,\nhe let him go outside with it. Then he twisted [the chief\u2019s] neck round\noutside. And he said: \u201cW\u0101-\u0101-\u0101, w\u0101-\u0101-\u0101.\u201d When he came near the end of\nthe town [he said]: \u201cW\u0101-\u0101-\u0101, he has killed me.\u201d Then his voice was lost\nin the woods.\n\nNow he had a crowd of people go over for the basket. And they could not\nlift it. Then he went to get it. And he brought it in. Then he began to\ncall the people. Next day he called the people again, and the day\nafter.\n\nAnd he became town mother [instead of the old chief]. The one he sent\noff killed is He-who-travels-behind-us. [467]\n\n\n[Sequel to the above, told by Edward of the Food-giving-town people]\n\nHer brother (i.e., the old town-chief) was killed. Then she started\nfrom the town. And she put the two bracelets she wore into the middle\nof \u029fgid\u014d\u2032 [468]. And she said: \u201cThrough you future people shall see a\nportent.\u201d When something terrible was going to happen, they saw them.\nBroad seaweeds lay upon them. They paddled off in terror. Although they\n(the people) had before been living quietly, they moved from that place\nat once. And she went up into the woods opposite. She became a mountain\nthere. They call it Sea-otter-woman.\n\n\n\nThis is also one of the most esteemed Haida myths. The version here\npresented was obtained from the present chief of Kloo with the\nexception of the portion about Sea-otter-woman, which was contributed\nby an old man of the nearly extinct Daiy\u016b\u2032\u00ada\u0142-l\u0101\u2032nas or People of\nSkidegate creek. Qon\u0101\u2032ts, the hero of the story, was one of the\nSea-otters (Qog\u0101\u2032\u00f1as), and, were any of those people still living, a\nmuch longer version might perhaps have been secured.\n\n\n\n\n\n\n\n\nHE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nAt White-slope [469] a certain person and his mother were disliked.\nThey made a house out of branches at one end of the town in which they\nlived. When it was low tide he went down and brought up something for\nhis mother to eat.\n\nAfter he had done this for some time he came to a heron with a broken\nbill. Then he sharpened it. And it said to him: \u201cGrandson, you helped\n[470] me nicely. I will also help[470] you. Keep this medicine in your\nmouth.\u201d Then it also gave him the feather on the tip of its wing, and\nit said to him: \u201cBlow this under the armpit of the son of the town\nchief. Even the supernatural beings will not know it.\u201d\n\nThe child often played at having supernatural power. He had a mat as a\ndancing skirt. He fastened shells upon it. Others he used as a rattle.\nHe had feathers he found as a dancing hat. He used old cedar bark as a\ndrum. One evening he went around the town. He looked into some of the\nhouses. A chief\u2019s son sat in one of them. Then he pushed the feather in\nbetween the side planks. When the point was turned toward his armpit,\nhe blew it in. As soon as it went into the chief\u2019s son\u2019s armpit, he had\na pain.\n\nThen he went home. They got a shaman for [the chief\u2019s son]. He went\nover to see him practice. Some persons with black skins on the side\ntoward the door held burning pitchwood. Then he thought: \u201cI wonder why\nthey do not see the thing sticking out of him.\u201d They dropped their\ntorches and ran out after him. He ran from them. Those were\nThe-ones-who-have-spines-for-earrings. [471]\n\nThe day after he went again. He wanted to see the shaman. When he\nthought the same thing as he had thought before they ran out after him\nagain. At that time they discovered that it was the boy.\n\nThen they set out to get him. He spit medicine upon the things he had\nbeen playing with. [472] The dancing skirt had a drawing on it. The\ndrum had the picture of a w\u0101\u2032sg\u0323o. The dancing hat, too, was finished.\n\nThey hung up five moose skins for him. He went thither, and the beating\nplank beat itself as it came in. They had opened the door for him.\nWhile they were looking through it for him, his dancing hat came out\nback of the fire. [473] It did the same thing on the other side, on the\nside toward the door, and on the opposite side. After it had come up in\nall four corners he stood up. He took his feather. When he pulled it\nout the pain ceased, and the sickness was gone. Just before he went out\nhe blew it in again. He did not think he had received enough. Then he\nwent away.\n\nNext day they made the number of his moose skins ten, and he again went\nthere. Again the drum and the beating board went in of themselves.\nAfter he had entered as before he stood up. After he had danced around\nfor a while he pulled his feather out for good. The chief\u2019s child\nslept.\n\nHe had many uncles. They kept their daughters for him. Among these one\nwas short on one side. That was the youngest\u2019s daughter. One time, when\nthey were going on a picnic, he started. And he changed himself into a\nsalmon-berry bush near the trail and waited there.\n\nWhen the lame one came along behind he tangled himself up in her hair.\nWhile she was trying to untie it, all left her. Instead, he came and\nstood near her. Then he said to her: \u201cI will marry you. Go with me.\u201d\nThen she went with him. After he had entered the house with her he spit\nmedicine on her. He stretched her leg out. It became well. He married\nher.\n\nThen he threw away the house of branches and built a regular house for\nhimself. He made a bedstead which he and his wife always used. One\nnight, while he slept, the house moved with him, and he awoke. He heard\nsome one talking with his mother. When day broke he opened his eyes.\nSomething wonderful lay there into which he awoke. The carvings inside\nof the house winked their eyes. The carvings on the corner posts of the\nbedstead moved their tongues at each other. In a rear corner of the\nhouse something stood making a noise. That was Greatest Hopper, [474]\nthey say. Master Carpenter [475] had become his father, they say.\n\nWhen he arose [the latter] said: \u201cCome! my child, let me fix you up.\u201d\nThen he went to him. He combed his hair. It hung down broad and glossy\neven beyond his buttocks. He painted his face. He was very handsome.\n\nAfter he had lived a while with his father in that house he set out to\nmarry the daughter of Many-ledges. Then his father told him that he\ndestroyed the sons of the supernatural beings. And he let him take his\narrows. \u201cThey fly around,\u201d [476] he said to him. One bore the figure of\na weasel. The other bore the figure of a mouse. He also gave him some\nknots. \u201cIn his town driftwood never floats ashore,\u201d he said to him.\n\nHe had Greatest Hopper take him over. After he had gone along for a\nwhile with him the capes before him were burning. Then he spit medicine\nupon them, and he hopped quickly over with him. When he got close in\nfront of M\u0101\u2032g\u0323\u1d00n [477] he felt extremely sweet. There were very many\nstick-potatoes there. That made him so, they say. After he had brought\nhim to the end of Many-ledges\u2019 town, Greatest Hopper went back.\n\nThen he changed himself into knots and at evening floated ashore in\nfront of the town, awaiting until his children came down to defecate.\nBy and by they came down. \u201cSee the driftwood which has floated ashore.\nIt is wonderful, because driftwood never floats ashore in father\u2019s\nvillage.\u201d Then they picked it up and laid it down near the door. Then\nthey forgot it.\n\nAnd, when they were going to bed, they thought of it and brought it in.\nHe (Many-ledges) started to cut it up with one of his five stone adzes.\nIt broke. Then he took another. He struck it with that, too. That, too,\nbroke. After the same thing had happened to four, he split it in pieces\nwith the last one. Then he was glad. And he put it into the fire.\n\nWhen the daughters went to bed he shot in as a spark. Then he sat at\nthe head of the bed and laid his hands on them. \u201cWho are you?\u201d [they\nsaid]. And he said, \u201cIt is I.\u201d \u201cWho is I?\u201d \u201cI am\nHe-who-got-supernatural-power-from-his-little-finger.\u201d When he was a\nboy and was whittling, something stuck into his little finger. [478]\nThat is why he was so called. Then the woman [479] said: \u201cFor him alone\nmy father has kept me.\u201d\n\nAnd, when she replied to him, he married her. When day broke her father\nsaid: \u201cI wonder what supernatural being was talking to my daughter last\nnight. I had her for\nHe-who-got-supernatural-power-from-his-little-finger.\u201d Then she said to\nher father: \u201cFather, he is the one, he says.\u201d\n\n\u201cNow, my child, come down and sit by the fire with your husband.\u201d And\nthey came down and sat there. They spread out a mat for him, and he\ngave him food. They brought out berries and grease. Flames came out of\nthem. They put some into a tray and set it before him. The woman told\nhim not to eat it. After he had swallowed medicine four times he took\nsome. When he had taken two mouthfuls he stopped. It passed quickly\nthrough his insides burning. He stood up and, where he had sat, smoke\nrose.\n\nNext day he said to his daughter: \u201cLet your husband go and get an alder\nfor me which stands behind the house.\u201d And he got up quickly. Then she\nclung to her husband crying. \u201cAlas! the supernatural beings think they\ncan do everything. They have me marry their sons. By and by he begins\nto do this way.\u201d Then he said to his wife: \u201cLet me go. I will see what\nhe is going to do to me.\u201d And she said to her husband: \u201cGo to it after\nit has come together and lightning has flashed in it four times.\u201d\n\nThen his father-in-law gave him a stone wedge, and he went along a\ntrail running inland side of the house. After he had gone in some\ndistance [he saw] it standing far off. After it had come together and\nlightning had shot in it four times he spit medicine before him and\nwent to it. After he had chopped at it a while and it had fallen, he\nfound himself inside of its mouth (lit.). There was no way to get out.\nSomething held him tight.\n\nThen his father\u2019s supernatural powers came to him. Four having their\nhair tied in bunches with cedar limbs came quickly to him. Two had\nwedges in their hands. Two had big hammers. Then they worked at the\nalder, and they split it. They pulled him out. He rubbed medicine upon\nhimself and became as he had been before.\n\nWhen he pulled it apart human bones burst out of it. Some of these were\nlike whole human bodies; some were just held together by the ligaments.\nThen he trod the alder into bits and threw them around. \u201cThose will be\nuseful to the very last people.\u201d Then he carried half of it off on his\nshoulder, let one end down on the ground in front of the house, and\nstruck the house front hard. Then his father-in-law said: \u201cAlas! he has\nkilled my supernatural helper.\u201d Then he went in and lay by his wife\nbehind the screens. His father-in-law had the fire quenched, they say.\n[480]\n\nNext day he again said to his daughter, \u201cCome, my child, let your\nhusband go for a small devilfish of mine which lives toward the point.\u201d\nThen he again got up quickly. Again his wife clung to him. And his wife\nsaid: \u201cThey let me marry the sons of the supernatural beings who think\nthemselves powerful. By and by he begins to do this way.\u201d Then he said\nto his wife: \u201cLet me go. I will see the thing he uses against me.\u201d Then\nshe gave her husband directions. \u201cAfter it has spit upward and it has\nlightened four times go to it.\u201d\n\nThen he went to it. He shot it twice with the arrows his father had\ngiven to him. After it had shot up water four times he spit medicine in\nfront of himself and went to it. After he had struck it with a stick\n[481] he was in its mouth.\n\nWhen he was almost drowned in its slime he thought of his father\u2019s\nsupernatural helpers. Again the four came to him. They had clubs in\ntheir hands, and they clubbed it in the eyes. They pulled him out. He\nwas covered with slime. Then he spit medicine upon himself. He became\nas he had been before. The bones in it were also many.\n\nHe pulled it apart and tore half of it in pieces and threw them around.\n\u201cThese will be useful to all future people.\u201d And he carried half of it\noff with a stick. He threw it in on the side toward the door. Then his\nfather-in-law said: \u201cAlas! he has killed my supernatural helper.\u201d Then\nhe entered and lay behind the screens with his wife.\n\nNext day he again said to his daughter: \u201cCome! my child, let your\nhusband go after my little sea lion yonder.\u201d At once he got up. Again\nshe clung to her husband while she cried. \u201cHe always lets them marry\nthe sons of the supernatural beings who think they are strong. By and\nby he begins to do this way.\u201d Then he again said to his wife: \u201cLet me\ngo. I will see the thing with which he is going to do [harm] to me.\u201d\nAnd his wife gave him directions. \u201cAfter it has looked at you and\ngrowled four times go to it.\u201d\n\nThen he started for it. He was going to kill it with a club which his\nfather-in-law gave him. After he had gone toward it for a while he saw\nit lying there. After it had looked at him and growled four times he\nwent to it. When he came near it it breathed in. He went into its\nmouth.\n\nAnd again he thought of his father\u2019s supernatural helpers. Again they\ncame to him bearing bone clubs. They clubbed the sea lion on the head.\nThey killed it. When he (the youth) was almost dead they pulled him out\nof its mouth. Then he put medicine upon himself and was restored.\n\nThen he pulled the sea lion apart. The bones of three persons fell out\nof it. Then he tore half of it in pieces and threw them around. \u201cYou\nwill be useful to all future people.\u201d And he carried off half of the\nsea lion and threw it in through the doorway. His father-in-law said:\n\u201cAlas! he has killed my supernatural helper.\u201d Then he lay behind the\nscreen again with his wife.\n\nNext day he again said to his daughter: \u201cCome! my child, let your\nhusband go for my little hair seal yonder.\u201d And at once he arose. Again\nhis wife clung weeping to him. \u201cHe always lets me marry the sons of the\nsupernatural beings who think themselves powerful. By and by he begins\nto treat them this way.\u201d And he said to his wife: \u201cLet me go. I will\nsee the thing with which he does it.\u201d \u201cAfter it growls and looks toward\nyou four times go to it,\u201d she said to him.\n\nThen his father-in-law gave him a bone club, and he set out to it.\nAfter he reached it, and the hair seal had looked at him and growled\nfour times he went thither, and it breathed in. He was in its mouth.\n\nAgain he thought of his father\u2019s supernatural helpers, and again they\ncame to him bearing bone clubs. They struck the hair seal on the head\nand killed it. Then they pulled him out, and he rubbed medicine upon\nhimself.\n\nThen he pulled the hair seal apart. Half of the hair seal he pulled in\npieces and scattered around. \u201cThis will be useful to all future\npeople.\u201d Out of this, also, poured the bones of two persons. Then he\ncarried off half of the hair seal upon his shoulder and threw it down\nin the house. His father-in-law said: \u201cAlas! he has killed my\nsupernatural helper.\u201d Again he lay with his wife behind the screens.\n\nThe day after that he said to his daughter: \u201cCome! let your husband go\nand get my little eagle sitting yonder.\u201d Again she did not want her\nhusband to go, and he said to his wife: \u201cLet me go as before. I will\nsee the thing with which he is going to do it to me.\u201d Then she said to\nher husband: \u201cGo to it after its eye mucus has dropped four times.\u201d\n\nThen he took his arrows. His father-in-law said that they pushed the\neagle down with a pole. Then he went thither. After its eye mucus had\ndropped four times he shot it up through the belly. He went to the\nother side also and shot it from that side as well. But it did not do\nanything, they say.\n\nThen he scattered half of it around. \u201cAll future people will make use\nof you.\u201d And he carried half of it off on his shoulders. The bones of\ntwo persons came out. Then he threw it into the house. His\nfather-in-law said: \u201cAlas! he has killed my supernatural helper.\u201d And\nagain he lay with his wife.\n\nNext day he said to his daughter as before: \u201cCome! my child, let your\nhusband go and get my little clam on the point.\u201d And again she went to\nher husband. Still he started thither. And she gave her husband\ndirections: \u201cGo to it after it has spit out water four times.\u201d And his\nfather-in-law said: \u201cThey get it by means of a stick.\u201d\n\nThen he gave him a digging stick, and he went thither. After it had\nspit up water four times, he went to it and started to get it with a\nstick; he suddenly found himself in its mouth.\n\nWhen he thought of his father\u2019s supernatural helpers, they came to him\nholding flat, broad clubs. They struck on its ligaments (lit., \u201ceyes\u201d),\n[482] and they pulled him out. Then he scattered half of it around.\n\u201cAll future people will make use of these,\u201d he said. He took half of\nit, went home with it, and threw it down in the house. \u201cAlas! he has\nkilled my supernatural helper.\u201d Again he lay with his wife.\n\nThe day after that he had a fire lighted. They rubbed hard, white\nstones together, and it burned. [483] He told them to put stones into\nit. At once they did so. When they became hot they put them into a\nstone box lying near the door. Then his father-in-law told him to get\nin. At once he stood up and, after he had spit medicine upon himself\nfour times, he sat in it. It was cold.\n\nThen they put the box cover over it. After he had sat there for a while\nhe tapped upon the side of it. Then he (his father-in-law) made a noise\nat him with his lips. He said: \u201cI guess I have killed him.\u201d\n\nBy and by he stood up, throwing his hair back out of it. And he kicked\nthe box to pieces and threw the pieces around the side of the house\ntoward the door. His father-in-law became ashamed. He had destroyed his\nten supernatural helpers. After that his mind became good toward him.\n[484]\n\nThe devilfish he killed was in the cave at Skedans point, they say. And\nhis father-in-law, Many-ledges, was a cliff behind the town of Skedans.\n\nHis mind had become changed toward him. After he had stayed with his\nwife for a while he told his wife he wanted to return home. Then she\ntold her father, and her father said: \u201cNow, my child, go with your\nhusband. Just outside is a canoe.\u201d Then her husband went out. There lay\nan old canoe out from between the cracks of which grass was growing.\n\nThen he went in and told his wife, and she said to her father: \u201cFather,\nhe hunted in vain for the canoe. He says there is only an old one\nthere.\u201d \u201cThat is it.\u201d Then she went to it with her husband. She kicked\nit on the edges and [said]: \u201cGo seaward, father\u2019s canoe.\u201d At once it\nwas floating there. It went of itself either way. The carving on the\nbow paddled. Then he told it to come near. It came before him.\n\nAnd he had his daughter take along all kinds of food. There was a great\nquantity of it. He sent five slaves to take care of the canoe. He had\nfive boxes of berries and grease put in for the canoe. And he said to\nhis daughter: \u201cMy child, when it is hungry it will point its bow\nbackward. Then let your husband throw one box at its face.\u201d\n\nThen they started. He sat high in the bow with his wife, and the bow\ncarving paddled the canoe. After it had gone along for some time the\ncanoe turned its bow back. Then they pulled out one of the boxes of\ngrease and berries, and he threw it at its face. Again it went on.\nAfter it had gone along for a while the canoe turned its bow back\nagain, and again he threw the grease and berries at its face with a\nspoon. Then the canoe again went on. [485]\n\nAfter they had gone on a while longer they saw the town. The whole town\nwas alight with fires. They wanted to see the daughter of Many-ledges.\nThey asked: \u201cWho is it?\u201d \u201cIt is\nHe-who-got-supernatural-power-from-his-little-finger coming with his\nwife.\u201d\n\nAnd they came down in a great crowd to the shore opposite. He came\nashore, and they took the food off. Then the five canoe slaves went\nback. They took along the three boxes of berries and grease which were\nleft for the canoe.\n\nThen his wife sat among the things, and he went up to the house and\ntold his mother to call her up. Immediately his mother went down. She\nsaw nothing there. There was only a cloud among the boxes. Then she\nwent up and said to her son: \u201cI saw nothing there. Only a cloud was\nthere resting upon the things.\u201d He said to his mother: \u201cThat is she.\u201d\n\nAgain she went down, and she called her up. The cloud came up after\nher. The cloud went near the place where her husband sat. They wanted\nto see her. A great crowd awaited her. By and by he said to his wife:\n\u201cTake off your hat.\u201d Then she told her husband to take it off, and he\ntook it off. He put it behind himself. There the cloud lay. A wonderful\ncreature sat where it had been. She was pretty, like a daughter of the\nsupernatural beings. The ones they had wanted him to marry looked in at\nher and wept as they did so.\n\nAnd, after he had had his wife for a while, a whitish sea otter came\nswimming in front of the town. After they had shot at it for a while he\nalso launched his canoe. He shot at it with his arrows. He shot it in\nthe end of the tail. [486] After it had flopped about there for some\ntime he got it into his canoe. He came home. Then he skinned it.\n\nThere were spots of blood upon it. On account of these his wife washed\nit. After she had done this for a while she slipped seaward upon it.\nWhen the water was as high as her knees a killer whale went away with\nher blowing. She was stuck between its fins. Killer whales went out to\nsea with her in a crowd.\n\nHe got into a canoe and went after his wife. They disappeared under the\nwater in front of him. Then he came back and went crying around the\ntown. By and by he questioned an old man who lived at one end of the\ntown. \u201cWhat supernatural being is it that took away my wife?\u201d he asked\nof him. \u201cSupernatural-being-always-in-the-cradle took your wife away.\u201d\n\nThen he gave him all sorts of things. He gave him all kinds of things\nthat would be useful to him. \u201cNow, chief, I will let you have my canoe.\nI will go with you. I will stand at the end of the trail, and you shall\nget your wife,\u201d he said to him.\n\nHe lent him his short canoe which lay outside. \u201cRaise it, chief. Burn\nthe bottom of it. Take twisted cedar limbs, Indian tobacco, and\ntallow.\u201d Then he did as directed.\n\nWhen it was a fine day he went to him, but he said it was a bad day.\nOne day, when it was cloudy, he went to him not expecting anything. He\nsat outside with his mat over his shoulder. He also had on his hat. \u201cIt\nis a good day, chief. When we come to the middle of the sea the\nsunshine will be upon us only.\u201d Then he launched the canoe. He got in\nthe stern of his canoe. Immediately they set off.\n\nAfter they had gone on for a while the sunshine came out, as he had\nsaid. Then the old man said to him: \u201cLook for a kelp with two heads.\u201d\nAnd they came to one. \u201cNow fasten [the canoe and leave] me right here.\nThis is his trail.\u201d\n\nThen he gave him directions. \u201cRight in the trail at the end of the town\nHeron always repairs a canoe. He never lets a strange supernatural\nbeing pass in. When he shouts, quickly put Indian tobacco into his\nmouth. Also give him twisted cedar limbs. Then he will conceal you.\u201d\n\nAnd he went down upon the kelp. He went along for a while upon a trail\nin which were footprints and heard the sound of a hammer. And he came\nto him. After he had looked at him for a while he shouted. Then he put\ntobacco into his mouth. He also gave him twisted cedar branches. Now he\nput him into his mouth.\n\nThen the town people came to him in a crowd. \u201cWhy did you shout like\nthat?\u201d \u201cI cried out because my awl slipped.\u201d Then they said to him:\n\u201cNo; you smell of human beings.\u201d They hunted about him. They did not\nfind him. They went home from him.\n\nThen he took him out and gave him directions.\n\u201cSupernatural-being-always-in-the-cradle took your wife. His\nthree-headed house pole [487] is always on the watch. Hide yourself\nfrom it. Did you bring tallow?\u201d And he said to him \u201cYes.\u201d \u201cTwo persons\ncovered with sores will come to get wood. Make their skins well. Rub\nthe tallow on them.\u201d\n\nHe went back of the houses. After he had sat there for a while they\ncame to him. They called out to him. \u201cDo not tickle us by looking at\nus,\u201d said they to him, and they told him to come out to them. Then he\nwent to them. And he rubbed the tallow upon them and healed their\nscabs.\n\nThen they said to him: \u201cTo-day they are going to put fins upon your\nwife. That is why we came after firewood. When it is evening, and we go\nafter water we will cause the strings of our buckets to break. We will\nlet the water run into the fire. Go and get your wife quickly in the\nmidst of the steam.\u201d So they spoke to him.\n\nAs soon as evening came they came after water with two large buckets.\nHe met them there, and they said to him: \u201cPrepare yourself.\u201d And, when\nthey went in, he looked through the doorway and saw that his wife had\ntears on her cheeks. They had Supernatural-being-always-in-a-cradle,\nthe one who married her, hung up as if in a cradle.\n\nWhen they got in near the fire, and on each side of it, with the water\nthe bucket strings were broken. While the house was filled with steam,\nhe went in quickly and got his wife. Then he put her under his arm and\nran away with her. The house pole heads shouted:\n\u201cHe-who-got-supernatural-power-from-his-little-finger has taken his\nwife back.\u201d\n\nAt once they pursued him. They ran after him in a great crowd.\nSupernatural-being-always-in-the-cradle ran after them crying. He came\nwith his wife to the old man. Then he again put them into his mouth.\nWhen the crowd came to him they asked him: \u201cOld man, did not\nHe-who-got-supernatural-power-from-his-little-finger pass by upon this\ntrail? He has taken his wife back.\u201d Then he said: \u201cI felt nothing.\u201d And\nthey hunted about a little farther. When they found nothing they asked\nhim again: \u201cDid not you feel anything upon it?\u201d \u201cNo,\u201d he said. Then\nthey said to him: \u201cYou smell of a human being.\u201d And they pushed him\ndown. They felt all over him. Then he said: \u201cYou make me tired by your\nhandling. You better stop searching me.\u201d Then they went home from him.\n\nAnd afterward he took them out. And he said: \u201cGo along carefully with\nyour wife upon this trail.\u201d Then they went along the trail. After they\nhad gone along for a while they came to the place where the old man\nwas. They got in with him and started off. After they had gone on a\nwhile longer he came with her to the town. He had got his wife back,\nand he stayed there with her always.\n\n\n[The following excellent version of this story was obtained by\nProfessor Boas from Charlie Edenshaw, chief of the St\u1d00\u2032stas, a Masset\nfamily.]\n\nIn the village T\u2019\u012b [on the west coast of Graham island] there was a boy\nwho lived with his grandmother. His parents were dead. While he was\nstill living in his little house with his grandmother, he used to make\nwands with a little shell knife. While doing so he ran a splint under\nhis finger nail, which made his finger swell to an enormous size.\nTherefore he received the name S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113.\n\nOne day the boy met a crane whose beak was broken. He carved a new beak\nfor him out of wood. They were living in the last house of the village.\nHe had ten uncles who were all chiefs. One of his uncles had a boy who\nwas sick all the time. Now, the boy who had healed the crane, took a\nsmall mat, which he tied round his waist like a shaman\u2019s apron. He made\na rattle of cockleshell and carved a shaman\u2019s wand for his own use. He\ntried to imitate the shamans who were trying to heal his cousin. One\nday the youth went to his uncle\u2019s house, which was full of people. He\nlooked into it and saw a bone sticking in his sick cousin\u2019s side. A\nblack man was standing on each side of the door. They were the\nporpoises. The boy thought: \u201cIf I am able to remove that bone my cousin\nwill recover.\u201d The two black men said at once: \u201cThis boy says a bone is\nin the sick boy\u2019s side, and that he is able to pull it out.\u201d Then the\npeople laughed at him, but they allowed him to try. The crane had given\nhim a shaman\u2019s powers, although he did not know it. Then he pulled out\nthe bone, and his cousin arose, healed and well. Then he put it back\nagain, and he was sick again. Now the boy returned to his house. He\nsaid to his grandmother: \u201cI am able to save my cousin.\u201d She struck him,\nsaying: \u201cDon\u2019t say so, else they will punish you.\u201d But he was able to\nsee the bone in his cousin\u2019s side, although nobody else was able to\ndiscover it.\n\nNow the chief sent for his nephew. One of his slaves went to call him.\nThen his grandmother said: \u201cSurely, the chief is going to kill us.\u201d\nThen the boy took his mat apron, his rattle, and his wand and went to\nhis uncle\u2019s house. There were many shamans inside. He went around the\nfire, keeping the fireplace to his left. Then he pulled the bone out of\nhis cousin\u2019s body, blew upon him, while the people were beating time,\nand the sick boy recovered. Then he put it in again, and he felt sick\nagain. The sick boy said that he had felt better for a little while,\nbut that he was sick again. The other shamans tried again to cure him,\nbut they were unable to do so. Then the sick boy asked them to send\nonce more for his cousin. They sent for him, and, when he came, they\noffered him all kinds of property, but he refused it. But the two\nporpoises knew his thoughts, and said: \u201cLk\u00b7anq\u0113os\u02bcg\u0323a\u2032noe (=\nJumping-on-one-leg, name of the poor boy) wishes to have the\nparaphernalia which his father wore when dancing.\u201d His uncle promised\nto give them to him. Then he pulled out the bone and healed his cousin.\n\nNow he wore a beautiful apron instead of his mat apron; he used a\nwooden rattle instead of his shell rattle, and a bone wand instead of\nhis wooden wand. Now he was a great shaman.\n\nAfter some time he heard about a great chief whose name was\nT\u2019\u00eackoa\u2032nay\u0113. He wished to visit him. He had a beautiful daughter whom\nall the chiefs desired to marry, but he did not accept them. He killed\nall her suitors. He invited them to a meal and made them sit down near\nthe fire. Then he put four stones into his fire, and, when they were\nred-hot, he put them into a dish. Then he made them swallow the stones.\n\nNow, S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113 intended to marry this girl. Before he went there\nthe crane visited him. He gave him a medicine which caused water to\ngather in his mouth so that it cooled the stones. When he reached the\nchief\u2019s house he chewed this medicine and was able to swallow the\nstones without any injury.\n\nHe came to a place where there were rock slides all the time. Then he\nchewed a medicine called xu\u2032ntsd\u2019ala, and he came to a place near\nSkidegate. Then he took his strap of mountain-goat wool. He threw it\nover Skidegate straits and stepped across it, using it as a bridge.\nThen he threw it down once more, and thus reached her house. He\nthought: \u201cI wish the girl would come outside to-night.\u201d\n\nThen she went out of the house and sat down on the beach to defecate.\nThe boy assumed the shape of a burl, which lay on the beach in front of\nthe house. The girl said to her slave: \u201cCarry the burl into the house,\u201d\nbecause she wished her father to make a hook from it. The slave carried\nit home and told the chief that his daughter wished him to make a hook\nout of the wood. Then the chief asked for his ax, intending to split\nthe wood. When he hit it his ax broke. Then the chief was sad. He took\nanother ax, but it broke also. Then he threw the wood into the fire.\n\nIn the evening the chief\u2019s daughter retired to her room, which was\nseparated from the main room by a large plank. When the wood was burned\nthe boy in the shape of ashes flew into the girl\u2019s room. There he\nassumed his human shape. She asked him: \u201cWho are you? I want to marry\nno one but S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113.\u201d Then he replied: \u201cI am S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113.\u201d Then\nshe was glad and allowed him to lie down with her. They talked all\nnight. Early the next morning the chief rose. He spat and he thought:\n\u201cWho is talking to my daughter? I don\u2019t want anyone to become my\nson-in-law except S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113.\u201d Then his daughter shouted: \u201cHe has\narrived!\u201d Then the old chief was glad. He spread mats on the floor of\nthe house and put four stones into the fire. When the stones were hot\nhe took a dish and ordered his slaves to put the stones into the dish.\nThey placed it before the young man, who sat down on the mat. Then the\ngirl said: \u201cYou always try to kill my suitors by means of the red-hot\nstones.\u201d The youth chewed the medicine which he had received from the\ncrane and rubbed his body with it. Then he took the stones up in a\nladle and swallowed them one after the other. They fell right through\nhis body. The floor of the house was made of stone, and the stones\nbroke it. The young man was not dead. Then they fed him with salmon and\nberries.\n\nOn the following day the chief said to his daughter: \u201cThere is a\ndevilfish at the point of land just beyond our village. I have tried\noften to kill it, but I can not do so. Tell your husband to try to kill\nit.\u201d The young man started in his canoe, and reached the place where\nthe devilfish was living. Four times he chewed his medicine and rubbed\nit over his body. Then he threw his harpoon at the eye of the\ndevilfish. As soon as he had done so he fainted, and the monster\nswallowed him. But he was not dead. He merely thought: \u201cI wish your\nstomach would burst,\u201d and at once the stomach of the devilfish burst,\nand it was dead. The bones of many people were inside. They dropped to\nthe ground when the monster died. Those who had been killed recently\nwere still partly covered with flesh, while those who had been killed\nlong ago were only bones. He chewed some of his medicine and spat on\nthe remains. Thus he resuscitated them. He took the devilfish and\ncarried it to his father-in-law. He threw it down in front of the\nhouse. It was so heavy that the house almost fell down.\n\nOn the following morning the chief said to his daughter: \u201cThere is a\ntree not far from here. Let your husband go and fetch its bark.\u201d The\nyoung man took his stone ax and went to the tree. Then he saw that the\nbark was sliding up and down all the time. Again he chewed his\nmedicine. Then he spat at the tree three times. Now he struck it with\nhis ax. He fainted right away. When he recovered his senses he found\nthat he was inside the tree. Then he only thought: \u201cI wish the tree\nwould break.\u201d At once the tree burst, and with him the bones of many\npeople which the tree had killed fell to the ground. He resuscitated\nthem. Then he took the bark and carried it to the house. He threw it\ndown in front of the house and almost destroyed it.\n\nThen his father-in-law was very sad because he could not overcome his\nson-in-law. He did not speak a word. On the following day he said: \u201cGo\nand cut some alder wood for my fire.\u201d He gave him an ax, and the young\nman went. As soon as he struck the alder he fainted. When he recovered\nhis senses he found that he was inside the tree. Again he thought: \u201cI\nwish the tree would burst,\u201d and he himself and many people whom it had\nkilled came out of it. He resuscitated them. Then he took one-half of\nthe tree on his shoulder and carried it home.\n\nOn the following morning the chief said to his daughter: \u201cLet your\nhusband catch the sea otter which lives not far from here.\u201d He gave him\na harpoon. Then the young man went out. Soon he reached a cave in which\nthe sea otter was living. He chewed the medicine and rubbed his body\nfour times. Then he threw his harpoon. He fainted right away. When he\nrecovered his senses he found that he was in the stomach of the sea\notter, and he only thought: \u201cI wish it would burst,\u201d and the sea\notter\u2019s stomach burst, and with him the bones of many people dropped\nout, whom he resuscitated.\n\nThe old chief had not been able to overcome S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113. After a\nwhile the latter became homesick. He lay down and did not say a word.\nThen the old chief asked his daughter: \u201cWhy is your husband sad?\u201d She\nreplied: \u201cHe is homesick. He wishes to return to T\u02bc\u012b.\u201d \u201cHm!\u201d replied\nthe chief. After a while he continued: \u201cTake my large canoe and\naccompany him to his home.\u201d The young man went out to look for the\ncanoe, but he could not find it. He only saw an old rotten tree with\nlong roots. When he returned to the house, the old man asked: \u201cDid you\nfind my canoe?\u201d \u201cNo,\u201d the young man replied, \u201cwe have only seen an old\nrotten tree.\u201d \u201cThat\u2019s it, that\u2019s it!\u201d said the old man. They returned,\nbut when they reached the place they could not find the canoe. They saw\nnothing but an old rotten tree. They returned to the house; and, when\nthey informed the old chief that they had not been able to find the\ncanoe, he told them: \u201cWhen you reach the tree again, say, \u2018Go into the\nwater.\u2019\u201d They turned back, and, on reaching the tree, said: \u201cGo into\nthe water, canoe of my father.\u201d At once it was transformed into a large\ncanoe. It was full of geese (x\u00b7\u012bt) which were crying all the time. They\nwere the oarsmen. The old chief gave them vast quantities of\nprovisions, and they started, the geese paddling the canoe.\n\nDuring all this time the youth\u2019s finger was very thick and sore. In the\nevening they camped. While they were asleep a great many spirits which\nthe crane had held captive in his finger by means of sorcery escaped,\nkilled his wife, and scattered over the whole world. From that time the\nwhole country of the Haida has been filled with spirits. Then the boy\nsaid: \u201cFuture generations shall always see the spirits which were\nliving in my finger.\u201d S\u029f\u1d07g\u0323otsg\u0323\u0101\u2032no\u0113 traveled on, and nobody knew what\nbecame of him. If he had not visited the old chief, he (the latter)\nwould still continue to kill people.\n\n\n\nThis is a popular story known both at Skidegate and Masset. A version\nobtained by Professor Boas from Charlie Edenshaw at Masset is appended\nto the story I myself obtained. It differs from that in several\ninteresting particulars. That two such distant points as Masset and\nSkedans should be combined in one myth seems rather singular. The Haida\nequivalent of He-who-got-supernatural-power-from-his-little-finger is\nS\u029f\u014d\u2032g\u0323ot-sg\u0323\u0101\u2032nag\u0323wa-i.\n\n\n\n\n\n\n\n\n\u0141AGUADJ\u00ce\u2032NA OR \u0141G\u0323A\u00d1\u0100\u2032\u02bbOGA\u00d1A\n\n[Told by Walter McGregor of the Sea-lion-town people]\n\n\nHe and his wife were the only two in the town. An eel had destroyed the\ntown people. A big dog also stayed with them. Her husband went fishing\nand always stopped at a fishing ground right in front of the town. In\nhis absence his wife went digging spruce roots, and the dog always went\nwith her. When her husband came home she steamed a lot of halibut for\nhim, putting it in a big tray. And he sat above it. And, when he began\nto eat, his wife looked toward the door. She was afraid to look at him.\nWhen her husband went fishing again she did the same thing.\n\nOne day, as she bent down to dig roots, something startled her by\ntouching her buttocks. She looked toward it. Lo! he (the dog) came to\nher, and she cried hard. And, when her husband again came from fishing,\nshe steamed food for him again, set it before him, and turned round\ntoward the door. Shortly she became pregnant.\n\nOne day, while her husband was out fishing, she gave birth. She gave\nbirth to a dog. A second one came forth and another. It went on this\nway until there were nine. The middle one always showed its teeth. That\nwas the one that was going to be brave. The youngest came forth with\nmedicine in its mouth. Last of all a bitch came forth. Counting that\none there were ten.\n\nThen her heart was not strong enough to kill them, and she put grass\ninto the cellar and put them into it together. And, when her husband\ncame home, she did not look as if anything had happened. And next day,\nwhen her husband went fishing, she again went to dig roots.\n\nAs soon as she had gone out from the house, a noise arose inside of it.\nThey were wrestling with each other there. The bitch was talking. Then\nshe went back. She peeped in at the door. Upon a pole in the rear of\nthe house hung their skins. In another place they were playing with one\nanother. And, when she made a noise with the door, they quickly took\ndown their clothing. In a short time they were lying near the fire with\ntheir feet drawn together. Then she put them into the cellar again.\n\nAnd, when her husband came home, he asked her: \u201cMy child\u2019s mother, what\nmade the noise in this town?\u201d \u201cThe dog was playing. He was running over\nthe floor planks.\u201d\n\nNext day her husband again went fishing. Afterward she went after roots\nagain. No sooner had she got out than a noise arose inside of the\nhouse. At that time she did not return so soon. Then she gathered a\nquantity of dry firewood and looked in again. Again the skins hung upon\nthe pole in the rear of the house. And, when she made a noise with the\ndoor again, they went over quickly and pulled their skins down. They\nlay around the fire. And again she put them into the cellar. When\n\u0141\u1d00guadj\u00ee\u2032na came home again he asked her: \u201cMy child\u2019s mother, what made\nthe noise in the town?\u201d \u201cThe dog was playing with himself and made a\nnoise on the floor planks.\u201d\n\nWhen he went fishing again, the dog lay on the opposite side of the\nfire. Then she threw a stone at him and said to him: \u201cWho does not get\nwood for the mother of his children?\u201d And he got up. He shook himself\nand went out. Then there was a noise behind the house, and she looked\nat him between the house planks. One with a big knot of hair which fell\nbelow his buttocks and a striped skin rolled the firewood about. After\nthe noise had gone on for a while outside, he came in. He shook himself\nand lay down again on the opposite side of the fire.\n\nWhen her husband came home he asked her: \u201cWhere did that good firewood\ncome from?\u201d \u201cWhy, that is [from a tree] which fell behind us and which\nI rolled out to an open place.\u201d\n\nNext day her husband went fishing again, and she went after roots. Just\nbefore she went out, she put wood on the fire. Soon after she went out\na noise arose in the house. Then she crept quietly thither. She had\nshut the door to easily. When she looked in [she saw that] the skins\nwere again hung in the rear of the house. They were pushing each other\nabout.\n\nAfter she had looked for a while they pushed each other toward the\ncorner, and she ran in quickly. She gathered the skins together quickly\nand put them into the fire. At once they burned up. Then they sat in a\nrow on the other side from her. One among them was a woman.\n\nThen she said to them: \u201cMy children, when your father comes home and\neats, do not look toward him. After he is through eating I will let you\neat also. People never look him in the face.\u201d\n\nThen Sawa\u0142\u012b\u2032xa ran out. His father was fishing seaward. He said, \u201cH\u014d\nh\u016b\u2032-u-u-u h\u016b. [488]\u201d The more his mother tried to stop him, the more he\nshouted. When he (her husband) came home she again steamed food for\nhim. After she had laid it before him she turned her face from him\ntoward the door. Before he had eaten Sawa\u0142\u012b\u2032xa arose, picked up a fat\npiece from the edge of a split fish, and stood around eating it. After\nhe had finished it, he picked up another. When he had finished that as\nwell he pushed away the tray.\n\nAnd he called to his wife: \u201cMy child\u2019s mother, bring my cape to me.\u201d\nThen she brought it to him, and he put it on. Then he called for the\neldest: \u201cCome here, my child, while I sing a song for you.\u201d Then he\nwent to him. After he had sung for a while he pulled him closer to his\nbreast. He was as one who has gone to sleep. \u201cMy child is asleep. Let\nme lay him down.\u201d\n\nAnd he called for another. He also went to him, and, after he had sung\nfor him for a while, he pulled him close to himself. He acted like the\nother. \u201cMy child is asleep.\u201d\n\nAfter he had done this for a while, he got through with eight. Then he\ncalled the last one, who had medicine in his mouth. After he had sung\nto him for a while and pulled him closer to himself, he spit the\nmedicine upon his chest. Something sharp, like glass, fell from him and\nstuck into the floor planks. Then he brought the back of his cloak\nround in front. And, after he had sung for him again and pulled him\ncloser to himself, he again spat medicine upon his breast. From that\nalso the needles fell off. [489]\n\nNow he became angry with him, and he was pushing him toward his\nwhetstone, which stood on edge in the rear of the house pointing toward\nthe fire. When he touched it, it ground the skin off of his side. He\nput the medicine upon his palms and rubbed it upon himself, and it\nbecame well. After they had wrestled for a while he threw his father\ndown there. It ground away, and he was ground to pieces. He killed his\nfather quickly.\n\nThen he went to his elder brothers, who were lying about, laid them\ntogether, and spit medicine upon them. They all got up. [Each said] \u201cI\nguess I must have been sleeping here.\u201d All got up, and they continued\nto live in that house.\n\nTheir names are as follows: The eldest was called G\u0323osg\u0323a\u029f\u0323\u0113\u2032k\ua71da; [the\nnext] He-whose-skin-is-of-white-rock, the next one, The-left-handed. He\nwas a brave fellow. He who was full of mischief was named Sawa\u0142\u012b\u2032xa,\nand one was called \u0141g\u0323a\u00f1\u0101\u2032\u02bco. He who had medicine in his mouth was\ncalled \u029f\u0101\u2032ga-na\u2032qat\u00ee. [490]\n\nThen they asked their mother: \u201cSay! mother, why is this town empty?\u201d\n\u201cMy child, a supernatural being at the south end of the island\ndestroyed your uncles. Since then it has remained this way.\u201d Then they\nsaid to each other: \u201cTo-morrow we will go and look at it.\u201d And next day\nthey went and looked at it. It lived in a cave. In front of it was a\npile of human bones. They looked and went away.\n\nThen they made something with which to kill it. All nine twisted cedar\nlimbs. Afterward they spliced them. And then they twisted them\ntogether. They made it long. It was also stout. Next day they went to\nit. When they arrived they strangled their sister and fastened her on\nthe end of a pole. They used her as bait. They set the snare in front\nof its den. After they had held their sister in front of it for a\nwhile, it came out, and they drew her out before it.\n\nWhen the snare was even with its middle they pulled it up. They also\npulled in their sister quickly and spit medicine upon her. At once\ntheir sister seized the end of the rope. After they had pulled against\nit for a while and began to be pulled down on top of each other the\ncord broke, and they fell backward in a heap. Then they went home.\n\nAnd after they had thought for a while what they could use with which\nto catch it they began digging roots. They traveled around upon the\nisland of G\u1d00sqo. [491] Upon it they got roots. And they also twisted\nthose. When the rope was long, they went to it again. They again used\ntheir sister as bait. Again they put the snare in front of it. When it\nput its head through, they slipped the knot down to its middle. Again\nthey pulled their sister in quickly, again they spat medicine upon her,\nand again she seized the end of the rope. After they had been pulled\ndown many times, as they held this, it broke, and they fell backward in\na heap. Then they went away again.\n\nAnd they took dry strings lying upon the beach. As they went around the\nisland they carried them along. After that they spliced them. At once\nthey twisted them. When it (the rope) became long, they went over there\nagain. Again they used their sister as bait. When that also broke, they\ngave it up. Nothing was left that they could use.\n\nAnd, after they had lived there for a while, a wren chirped in the\ncorner of the house. It said \u201cGuda\u2032dixa-i\u201d (\u201csinews\u201d). [492] Then they\nfelt strange about what it said, and all made blunt-pointed arrows and\nbows. Then they began traveling about upon the island. Each kept coming\nin with three or four [wrens]. At once their sister pulled out the\nsinews, after which they twisted them together. It was slender.\n\nWhen this was long they went to it again. They set the snare in front\nof it. Again they used their sister as bait. When he again came out\nthey slipped the knot over him. They pulled their sister away quickly\nand spit medicine upon her. At once she was pulling along with them.\nAll pulled upon it. It stretched out smaller. But when it touched the\nface of a rock, that fell over. They were saying: \u201cThink yourself wren\nsinews.\u201d [493]\n\nAfter they had pulled at it for a while, something cracked at the\nbottom of the island, and they pulled it up. They cut its belly open.\nThey cut human bones out. Then they laid the bones together. If one\npart were missing, they broke off pieces of old limbs of trees and put\nthem in instead. Immediately \u029f\u0101\u2032ga-na\u2032qat\u00ee spit upon it. And they said\nto them: \u201cGo to the places where you used to live.\u201d They killed him,\nand they went home. That was Supernatural-eel, they say.\n\nAnd, after they had lived there for a while, their sister became\nmenstruant for the first time. By and by [they heard] some one talking\nto their sister. They did not know who it was that talked. And again\nsome one talked to their sister. Then they put pitch on the mat. And\nagain some one was talking with their sister. In the morning they\nbathed in the sea. [494] When they came in from it, there were spots of\npitch on the side of him who was mischievous. Then they pushed him from\none to another. They laughed at him. [495]\n\nThen their mother said to them: \u201cI guess they are laughing because the\nDjug\u00ee\u2032tg\u0323a\u2019s head is going to be hung up in front of their menstruant\nsister.\u201d [496] At once they inquired of an old man who lived at one end\nof the town. They asked about the thing their mother spoke of. And they\ngave him twisted cedar limbs. They also gave him strong bones to make\ngimlets out of and Indian tobacco. He told them where its place was. He\ntold them that it slept there, and he said it was easy to approach it.\n\nImmediately they borrowed a fast canoe. They borrowed\nFast-rainbow-trout\u2019s [497] canoe. Then he stood in the middle, and,\nwhen they paddled all together, he shot an arrow [forward]. It fell\ninto the water abreast of the middle of the canoe. Then they also\nborrowed Steel-head\u2019s canoe, and, as he shot an arrow, they paddled. It\nfell near the stern of the canoe. But still they did not think it was\nfast enough.\n\nThen they also borrowed Jellyfish\u2019s canoe. It had a stern at each end.\nThey could pull it either way. It was not good looking. But they\nborrowed it. He said: \u201cI will go along with you.\u201d They burned the\nbottom of it. Then they put it into the water. One stood in the middle\nand he (the jellyfish) stuck in his tentacles far off. When they used\ntheir paddles he shot an arrow. It fell far back in their wake.\n\nThen they pulled it up and prepared to go in it. Presently, when it was\nsmooth at sea, they went to the old man. He was Heron, they say. \u201cIt is\na fine day\u201d [they said]. And he said to them: \u201cNo, brave men, it is a\nbad day.\u201d\n\nBy and by there was a foggy morning. The mist was falling on the water.\nThen he went to them. He sat outside. \u201cLaunch your canoe. It is a fine\nday. At noon the mist will melt away under the sunshine.\u201d Then he gave\nthem directions. \u201cWhen it sleeps phosphorescent light shines in its\neyes. Then go to it. When there is no phosphorescent light in its eyes\ndo not go to it.\u201d\n\nThen they started off. After they had gone along for a while [they] saw\nthe phosphorescent light in its eyes. They had blue hellebore and\nurine, which they had let rot, in their canoe. They took its hair into\ntheir canoe noiselessly. Presently they cut off its head and put it in.\n\nJellyfish stuck his tentacles into the land. Their paddles they also\nplied together. Under their bow the current flowed so fast as to make\ncracks [in the sea]. Into it they poured the blue hellebore and urine.\nOn the other side the current also cracked itself by its passage. They\ntreated that in the same way. At once they were in front of the town.\nIn a short time they had hung its head up in front of their sister.\nLong hair hung down from it.\n\nNext day some one came singing out of the ocean. [498] He had a cane.\nIt was red. He came in front of the town and stood there. \u201cGive me my\nson\u2019s head or I will tip over your town,\u201d he said. [499] Then two ran\nquickly over to the old man. \u201cOld man, what shall we do? He says he\nwill upset the town.\u201d \u201cAfter you have gone to the end of the town,\ncover it with hard white stones. Cover it from bottom to top.\u201d\nImmediately they ran over and did so. And again he said: \u201cGive me my\nson\u2019s head or I will upset the town.\u201d Then Sawa\u0142\u012b\u2032xa said: \u201cTip it\nover.\u201d He struck the end of the town with the red thing he held.\nInstead of falling it sounded like a drum. He struck it in front and\nfrom above. But it only sounded like a drum. Then he gave it up and\nwent out to sea. He vanished into the ocean.\n\nNext day he again came singing some songs. After him came a crowd of\nred things. Those were fleas, they say. Then they went quickly to the\nold man and asked him: \u201cWhat shall we do?\u201d \u201cSteam urine and pour it out\ntoward them.\u201d Then they did as he said. \u201cGive me my son\u2019s head.\u201d Then\nthe fleas came toward the house, and they poured urine around upon\nthem. After they had killed half of them he again started seaward. He\ndisappeared into the ocean.\n\nNext day he came again. He carried his staff. Some objects flew in a\ncrowd after him. Those were s\u012bxas\u029ft\ua71d\u1d00\u2032lga\u00f1a, [500] they say. Again they\ninquired of the old man, and he told them to make blunt arrows. And\nthey did as directed. When he had said \u201cGive me my son\u2019s head,\u201d they\ncame quickly to the houses. Then they went out to them and shot them.\nAfter they had destroyed half of those also he went off.\n\nThe day after this he again sang some songs. Behind him the surface of\nthe ocean came burning. At this time they again ran over to the old\nman. He said to them (lit. \u201chim\u201d): \u201cNow, brave men, nothing at all can\nbe done. Save yourselves by flight.\u201d At once they fled away with his\nhead. The land burned after them. When one of them was burned up, he\nthrew it to another. This went on until only he who had medicine in his\nmouth was left. When his side was partly burned he rubbed the medicine\nupon it, and it became as it had been before. By and by he threw it\n(the head) into the fire. It stopped there and went back.\n\nAfterward he started along. He hunted where his brothers had been\nburned. There was not a sign of their bones there. After he had gone on\nfor a while he called to the one who was mischievous \u201cSawa\u0142\u012b\u2032h\u016b\u2032\u207a.\u201d\n\u201cHere.\u201d And where it sounded he went. Their bones lay there all\ntogether. Then he spit medicine upon them. They got up. Each said: \u201cI\nguess I must have slept a long time.\u201d Then they went seaward toward the\nopen ground again.\n\nAnd they rebuilt their house, which was all burned. They restored their\nmother and their sister, and again they began living there.\n\nOne time [they heard] some one talking to their sister. He was lying\nwith her in the morning. That was North, they say. When he warmed\nhimself before the fire he warmed only his side. And the one who was\nfull of mischief was surprised at it and began making shavings. He\ndried them. He whittled up pitchwood among them. He put it with the\nrest.\n\nOne day, very early, his brother-in-law warmed himself. He stretched\nhis blanket over the fire. Then he also reached over the fire and threw\nthe shavings into it. When it blazed up, he threw himself backward. Lo!\nhis penis struck upon his belly. Then they laughed at him. And he said\nto them: \u201cYou are laughing at me. You will indeed stand against me.\u201d\n[501] And next day he went off.\n\nThen he hung blackly about the head of the Stikine river. Snow fell\nfrom him. Then one went out to look. He was lost. Then another went to\nlook, and he, too, was lost. It went on in this way until all of them\nhad disappeared. Only he who had medicine in his mouth was saved. Then\nhe also went to look.\n\nAs he went he saw that his elder brothers had been frozen to death. He,\ntoo, got stuck on freezing ice but spit medicine upon himself, and the\nice fell from him. He made straight for the black place in the sky. And\nhe arrived. Out of his (North\u2019s) anus ice hung. He wet the points of\nhis arrows with medicine and shot the ice. He ran away, and ice fell in\nthe place where he had been. He did the same thing again. Then he went\naway.\n\nAs he went along he spit medicine upon his elder brothers who had been\nfrozen in their tracks. At once they walked along with him. All went\nalong together.\n\nAnd, after they had gone along for a while, they came to where a\ncertain person lived. He gave them food, as was usual, and they slept\nthere that night. Then Sawa\u0142\u012b\u2032xa remained awake. The one to whom they\nhad come in lay in a corner. He got up, tied fine cedar bark upon the\nend of a stick which hung above him, and let them breathe on it. Then\nhe went out with it, and Sawa\u0142\u012b\u2032xa went out after him. Near a rill of\nwater was a piece of cedar full of holes, out of one of which he pulled\na plug. Into it he pushed the cedar bark. Sawa\u0142\u012b\u2032xa was looking at him.\nAnd before him he came in, and he pretended to be asleep. Presently he\nalso came in.\n\nThen he, in turn, put the cedar bark to his breath. And he went out,\nand Sawa\u0142\u012b\u2032xa pulled out the thing that had been stuck in and pushed\nhis in. Then he went to bed. The next day, after he had given them some\nfood, he took a bath. Afterward he became sick. He said that his back\nand his head were sick. \u201cI must have done it to myself.\u201d Presently he\nwas dead. That was Greatest Wizard, they say. Then they went off. They\ncame to their house.\n\nBy and by they started traveling again. They hunted birds. Then one\ndisappeared. It went on that way until all were gone. He who had\nmedicine in his mouth let himself be last. He followed the footprints\nof his elder brothers. When he saw his elder brothers sitting upon a\nbroad stump he did not feel how he got there, but he was sitting among\nthem.\n\nThen they broke their bows and arrows in pieces on top of it, and they\nbuilt a fire. And, after they had put them into it, they lay at once on\nthe level ground below. Then they also put themselves into it and stood\nbelow. [502] It was North who did this to them. Then they went home.\nThey came to their house.\n\nWhen they had traveled about a while after that they found a mountain\nof ground hogs. They built a house there and made dead falls [503] for\nthem. When cold weather began to come on they came out. They made\ntrousers out of ground-hog skins.\n\nAnd, after they got back there, the next to the youngest could not\ncatch any ground hogs in his dead falls. He did not kill even one. And,\nwhen they went home, he refused to go. Each gave him two. He refused\nthem. Each offered to give him five. He also refused those. Then they\nleft him.\n\nAfter he had lived there for a while a woman came to him one night and\nlay down, and he married her. Then she asked him why he did not succeed\nin taking them in dead falls, and he said to her: \u201cI could in no way\nget them.\u201d \u201cTo-morrow make ten\u201d [she said]. And next day he did as he\nwas directed. The day after he went out to look at them. Ten ground\nhogs were in them.\n\nAnd, after he had done this for a while, he had many, and early one\nmorning he went to see them. Then a whitish one went in before him. His\nwife told him not to put a dead fall near it. Then he longed for it and\nset one in front of it. The very next day it fell on it. And he feared\nhis wife and hung it on the outside of the house.\n\nBut, even from where his wife sat, [she said]: \u201cMy mother says, \u2018Alas!\nmy child.\u2019\u201d At once she started off. He tried to hold his wife. He\ncould not. When she got to the door she said: \u201cCome to life again.\u201d\nImmediately they began running off in a crowd. He tried to club them,\nand he tried to stop them at the door. He could not accomplish that,\neither. Then he went along among them. After he had followed his wife\nalong he went in at the same place where she went in.\n\nThen he stayed with his wife there again. They brought in all kinds of\nthings, among them \u0142k\ua71di\u00ea\u2032nkun\u1d00n. [504] And, after it began to snow,\nthey went to bed. After they had lain in bed for a long time day came.\nHe stood at the door outside and shouted \u201cDaylight\u207a.\u201d They jumped up\nwithout the things they used for blankets. \u201cWhat is it daylight from?\nIs it daylight from the \u0142k\ua71di\u00ea\u2032nkun\u1d00n?\u201d [505] they asked each other.\nThey looked at the snow and went to bed again. After he had said this\ntwice he gave it up and went to bed also.\n\nBy and by, when the snow melted, they put on their skins, and they\nbegan bringing in roots. He, also, went with them. Presently one called\nout \u201cPeople are coming,\u201d and they went into the house.\n\nAgain they (his brothers) set dead falls. The posts for these dead\nfalls had figures of ground hogs upon them. They only saw the shadow of\nthe hands [setting them]. The figures were to call them. One went\nthither and was caught. They pulled him out. The ground hog looked out\nof the house. He almost went to it. His wife held him back.\n\nBy and by he went thither, and it fell on him. Then they brought him\ninto the house and hung him up. And after they had begun to skin him\nand had cut his neck open they struck something hard. And. when they\nlooked, lo! it was the copper from around the neck of the younger\nbrother they had left. [506] Then they told each other, and they put\nhis clothing upon him, and, after they had spit the medicine upon him,\nhe got up. He got up, saying: \u201cI must have slept a long time.\u201d His\nelder brothers were glad to see him. And they started home with him.\nAnew they began living in their house.\n\nAnd, after they had again traveled about for a while, the eldest again\ndisappeared. Next day another was gone. One went after him, and he,\ntoo, vanished. By and by he who had medicine in his mouth was the only\none left. Then he took his bow and followed his elder brothers\u2019\nfootprints from the side of the house.\n\nAfter he had gone up the trail for a while [he came to where] a feather\nhung. He found himself in a snare. Suddenly he was hung up in the air.\nWhen he got tired he rubbed medicine upon his neck.\n\nVery early next day one with vertical lines of paint upon his face came\nto him upon the trail inland. \u201cMy snare is always lucky\u201d [he said].\nThen he pulled him down. He heard him talk to the snare.\n\n\u201cDo not let anything pass by you,\u201d he said to it. Then he thought: \u201cI\nwish he would carry me face up.\u201d And he seized him by both legs and\ncarried him face up. And, when he stepped under a fallen tree with him,\nhe took hold of it. After he had tried to pull him away for a while he\nlet go. By and by he came to his house with him. He came in and took\nhim off. His elder brothers were cut up and hung in the rear of the\nhouse.\n\nWhen they were in bed he gathered together his elder brothers and went\naway with them. After he had traveled on for a while he did not see a\nsign of them. He had forgotten the medicine he had in his mouth. Then\nhe went back and spit medicine upon them, and they became alive and\nstarted home with him. And next day they came to their town.\n\nThen they again started off. After they had traveled for a while they\ndisappeared from the one who had medicine in his mouth. And, after he\nhad hunted for them a while, he came to some one who was using his head\nas a drum. Then he asked him: \u201cDid my elder brothers pass by here?\u201d\n\u201cDid my elder brothers pass here?\u201d he also said. \u201cI have a notion to\nkill you.\u201d He, too, said the same thing. \u201cI have a notion to cut off\nyour head.\u201d He, also, said the same thing. That was Greatest Echo, they\nsay.\n\nIn whatever way he spoke he could get no answer. By and by, when he\nsaid he would break wind at him, he became afraid. \u201cDon\u2019t do it, chief;\ndon\u2019t do it.\u201d When he broke wind at him he disappeared. He killed him,\nthey say.\n\nAfter that, when he hunted for his elder brothers again, [he came to] a\nlarge, round stone with a slippery top on which a feather was stuck,\nand on the side of which lay the bones of his elder brothers. They died\nwhile they were trying to pull off the feather. Then he again spit\nmedicine upon his elder brothers, and they got up. Then they went away\nwith him.\n\nAfter they had gone along for a while they came to where a woman lived.\nShe gave them all kinds of good food in the usual way. Her dish had the\nfigure of a mouse upon it. Then they went to bed in her house. There\nwere scratchings in her house all night. They could not sleep. And,\nwhile it was still night, they went away. They came to the house where\ntheir mother and their sister always stayed.\n\nThen they started off again, and they gave their mother directions.\n\u201cSettle yourself in this house. We shall see you no more.\u201d And they\ntook their sister away with them.\n\nThen they went toward the head of the Stikine river. And, when they\nstarted to swim across, although ten years had passed since their\nsister had begun to menstruate, they told her not to look at them. Then\nthey took each other by the arm and swam across. He who had medicine in\nhis mouth was the last to enter the water. At that time their sister\nlooked toward them and all [except the eldest] became rocks.\n\nAnd their elder brother sang some songs and looked at them. He put the\nfollowing words into the song: \u201cEven \u029f\u0101\u2032ga-na\u2032qat\u00ee did not swim\nacross.\u201d [507] They settled in this place. [508]\n\n\n\nThe names of the heroes of this story, together with the localities in\nwhich the actions are said to have occurred, mark it plainly as\nTlingit. At the same time it is well known and very popular among the\nHaida. I have a Masset version of the story as yet unpublished.\n\u0141\u1d00guadj\u00ee\u2032na is a Tlingit name (\u0141\u1d00\u2032ki-tcine\u2032); \u0141g\u0323a\u00f1\u0101\u2032\u02bboga\u00f1a is from the\nname of one of the brothers, \u0141g\u0323a\u00f1\u0101\u2032\u02bbo, and means \u201c\u0141g\u0323a\u00f1\u0101\u2032\u02bbo\u2019s people\u201d or\n\u201c\u0141g\u0323a\u00f1\u0101\u2032\u02bbo and his brothers.\u201d One episode, telling how a gigantic mouse\nwas killed, has been omitted.\n\n\n\n\n\n\n\n\nHE WHO HUNTED BIRDS IN HIS FATHER\u2019S VILLAGE\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nHe was a chief\u2019s son. He wore two marten-skin blankets, one over the\nother. [509] After he had shot birds for some time he went along among\nsome bull pines, which stood in an open space behind the town and\npresently heard geese [510] calling. Then he went thither. Two women\nwere bathing in a lake. On the shore opposite two goose skins hung over\na stick. The roots of their tails were spotted with white.\n\nAfter he had looked a while he ran quickly [to them]. He sat down on\nthe two skins. Then they asked him for their [skins]. He asked the best\nlooking to marry him. The other said to him: \u201cDo not marry my younger\nsister. I am smarter. Marry me.\u201d \u201cNo; I am going to marry your younger\nsister.\u201d Now she agreed. \u201cEven so, marry my younger sister. You caught\nus swimming in the lake our father owns. Come, give me my skin.\u201d Then\nhe gave it to her. She put her head into it as she swam in the lake.\nLo, a goose swam about in the lake. It swam about in it making a noise.\n\nThen she flew. She was unwilling to fly away from her younger sister.\nAfter she had flown about above her for a while, she flew up. She\nvanished through the sky. Then he gave her (the other) one marten-skin\nblanket and went home with her. He put his wife\u2019s skin between the two\nheads of a cedar standing at one end of the town. He entered his\nfather\u2019s house with her.\n\nThe chief\u2019s son had a wife. So his father called the people together\nfor the marriage feast. They gave her food. Instead [of eating it] she\nmerely smelled it. She ate no kind of human food.\n\nBy and by her mother-in-law steamed some tc\ua71d\u0101l. [511] But she liked\nthat. While her mother-in-law was yet cooking them she told her husband\nto tell her to hurry. They put some before her. She ate it all. Then\nthey began giving her that only to eat.\n\nOne day, when he was asleep, he was surprised to find that his wife\u2019s\nskin, after she came in and lay down, was cold. And, when the same\nthing happened again, he began watching her. He lay as if asleep. He\nfelt her get up quietly. Then she went out, and he also went out just\nafter her. She passed in front of the town. She went to the place where\nher skin was kept. Thence she flew away. She alighted on the farther\nside of a point at one end of the town.\n\nThen he went thither quickly. She was eating the stalks of the sea\ngrass which grew there. As the waves broke in they moved her shoreward.\nHe saw it. Then she flew up to the place where her [feather] skin had\nbeen kept. And he entered the house before her. Then he lay down where\nthey had their bed, after which his wife lay down cold beside him.\n\nThey became nearly starved in the town. One day the woman said to him\nfrom the place where she was sitting: \u201cNow my father has sent down food\nto me.\u201d Behind the town geese were coming down making a great noise,\nand she went thither. They went with her. All kinds of good food lay\nthere, such as tc\ua71d\u0101l[511] and wild clover roots. They brought them\naway. For this her father-in-law called in the people.\n\nWhen this was gone she said the same thing again: \u201cNow my father is\nbringing food down to me.\u201d Geese again made a great noise coming down\nbehind the town, and she went thither. Again heaps of food of all kinds\nlay around, and they carried that also out. For that, too, her\nfather-in-law called together the people.\n\nAt that time some one in the town said: \u201cThey think a great deal of\ngoose food.\u201d The woman heard it. Immediately she went off. Her husband\nin vain tried to stop her. She went off as one of a strange family\nwould. In the same way he tried to stop her in front of the town. She\nwent to the place where her skin was. She flew up. She flew around\nabove the town for a while. Her heart was not strong to fly away from\nher husband. By and by she vanished through the sky.\n\nThen her husband began to walk about the town wailing. By and by he\nentered the house of an old man at one end of the town and asked him:\n\u201cDo you not know the trail that leads to my wife?\u201d \u201cWhy, brave man, you\nmarried the daughter of a supernatural being too great for people even\nto think of.\u201d At once he began bringing over all sorts of things to\nhim. After he had given him twisted cedar limbs, a gimlet, and bones,\n[512] he said to him: \u201cNow, brave man, take oil. Take two wooden wedges\nalso. Take, as well, a comb, thongs, boxes of salmon eggs, the skin of\na silver salmon, the point of a salmon spear.\u201d After he had got all\nthese he came to him. \u201cOld man, here are all the things you told me to\ntake.\u201d \u201cNow, brave man, go on. The trail runs inland behind my house.\u201d\n\nThen he started in on it. After he had gone on for a while he came to\nsome one who was looking upon himself for lice. Every time he turned\naround the lice fell off from him. After he had looked at him\nunobserved for a while he said to him: \u201cNow, brave man, do not tickle\nme by looking at me. [513] It was in my mind that you were coming.\u201d\nThen he came out to him and combed his head. He also put oil on it. He\ncleared him of lice. He gave the comb and the hair oil to him. Then he\nsaid to him: \u201cThis trail leads to the place where your wife is.\u201d\n\nHe again started along the trail. After he had gone on for a while [he\nsaw] a mouse with cranberries in its mouth going along before him. She\ncame to a fallen tree. She could not get over it. Then he took her by\nthe back with his fingers and put her across. Her tail was bent up\nbetween her ears [for joy], and she went on before him. Presently she\nwent among the stalks of a clump of ferns.\n\nNow he rested himself there. Something said to him: \u201cThe chief-woman\nasks you to come in.\u201d Then he raised the ferns. He stood in front of a\nbig house. He entered. The chief-woman was steaming cranberries. She\ntalked as she did so. Her voice sounded sharp. And, after she had given\nhim something to eat, Mouse-woman said to him: \u201cYou helped me when I\nwent to get some poor cranberries from a patch I own. I will lend you\nwhat I wore when I went hunting when I was young.\u201d\n\nThen she brought out a box. After she had opened a nest of five boxes,\nshe took out of the inmost a mouse skin with small, bent claws. And she\nsaid to him: \u201cPractice wearing this.\u201d And, although it was so small, he\nentered it. It went on easily. Then he climbed around upon the roof of\nthe house inside. And Mouse-woman said to him again: \u201cYou know how to\nuse it. Now go on.\u201d\n\nAgain he set out upon the trail. After he had gone along for a while he\nheard some one grunting under a heavy burden. Then he came to the\nplace. A woman was trying to carry off a pile of large, flat stones\nupon her back. The twisted cedar limbs she had kept breaking. After he\nhad looked at her for a while he went out to her. \u201cSay, what are you\ndoing?\u201d Then the woman said: \u201cThey got me to carry the mountains of the\nHaida island. I am doing it.\u201d\n\nThen he took out his thongs and said to her: \u201cLet me fix it.\u201d And he\nbound the thongs around it. He said to her \u201cNow carry it on your back,\u201d\nand she carried it. It did not break. Then the woman said to him: \u201cNow,\nbrave man, thank you for helping me. The trail to your wife\u2019s place\nruns here.\u201d\n\nThen he set out upon it. After he had gone on for a while he came to a\nhill in an open place on top of which rose something red. [514] Then he\nwent to it. Around the bottom of this something lay human bones. There\nwas no way in which one could go up. Then he entered the mouse skin and\nrubbed salmon eggs before him [on the pole]. He went up after it. When\nhe stood on top of this he clambered up on the sky.\n\nThere, too, there ran a trail, and he started off upon it. After he had\ngone on for a while he heard the noise of laughter and singing. After\nhe had gone on a while longer [he came to where] a big stream flowed\ndown. Near it sat Eagle. On the other side also sat Heron. Above sat\nKingfisher. On the other side sat Black Bear. He (black bear) had no\nclaws. He said to Eagle: \u201cGrandfather, lend me some claws.\u201d Then he\nlent him some. At that time he came to have claws.\n\nAfter he had sat there for a while a half man came vaulting along.\n[515] He had only one leg and one arm. He had but half a head. He\nspeared silver salmon in the river and pulled them in. Then he entered\nhis silver salmon skin and swam up to meet him. When he speared him he\ncould not pull him down. Then he cut his string. And the half man said:\n\u201cWhat did it is like a human being.\u201d\n\nNow he came to him. \u201cSay, did something pull off your spear point?\u201d\n\u201cYes,\u201d he said to him. Then he gave him the one he had. That was Master\nHopper, they say. After he had gone up [he came upon] two large old men\nwho had come after firewood. They were cutting at the trunks of rotten\ntrees and throwing the chips into the water, when silver salmon went\ndown in a shoal.\n\nHe went behind and put stones in from behind, and their wedges were\nbroken off. Then he (one) said: \u201cAlas, they will make trouble for us.\u201d\nThen he went to them and gave them his two wedges. They were glad and\nsaid to him: \u201cThis house is your wife\u2019s.\u201d\n\nThen he went out [to it]. He went and stood in front of the house. His\nwife came out to him. Then he went in with her. She was glad to see her\nhusband. She was the town chief\u2019s daughter. He remained in the town as\nher husband. And all the things they gathered he, too, gathered along\nwith them.\n\nAfter he had been there for some time he came to dislike the place. And\nhis wife told her father. Then his father-in-law called the people. In\nthe house he asked them: \u201cWho will take my son-in-law down?\u201d And Loon\nsaid: \u201cI will take down your son-in-law.\u201d And he said to him: \u201cHow will\nyou do it?\u201d And he said: \u201cI will put him near my tail, dive into the\nwater right in front with him, come up at the end of his father\u2019s\nvillage, and let him off.\u201d Then they thought he was not strong enough\nfor it.\n\nThen he asked again. Grebe said the same thing. Him, too, they thought\nnot strong enough to do it. Then Raven said that he would take him\ndown. And they asked him: \u201cHow are you going to do it?\u201d \u201cI will put him\ninto my armpit and fly down with him from the end of the town. When I\nget tired I will fall over and over with him.\u201d Then they thought he\ncould do it.\n\nThey stood in a crowd at the end of the town looking at him. He did\nwith him as he had said. When he became very tired and was nearly down\nhe threw him off upon a reef which lay there. \u201cYu\u00adwaiy\u0101\u2032, what a heavy\nthing I am taking down.\u201d Shortly he (the man) was making a noise there\nas a sea gull. [516]\n\n\n\nThe interest of this story lies in the fact that it resembles\nwell-known Eskimo myths in certain details. The episode with which it\nopens is told all the way round the world.\n\n\n\n\n\n\n\n\nTHE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, as related to him by an\nold Ninstints man]\n\n\nHe went out from the town to make a canoe. He had two children. His\nwife was also with him. When he came in from making the canoe he said:\n\u201cWould that I had a sister to bring in food to me.\u201d\n\nOne time at evening burning pitchwood came toward him. [517] His\nsister, who had long ago been carried away by something [518] in the\nwoods, came in to him with good food. She talked to him as she used to.\nThen she said to him: \u201cYour brother-in-law is going to watch your canoe\n[to see when it is time to move it]. When you are ready to turn it over\ndo not go to it for some time after daybreak.\u201d So she spoke to her\nbrother.\n\nWhen he was ready to turn it over he did not go to it for some time.\nWhen he did go to it his canoe had been turned over. Then he worked the\nbottom of it.\n\nAfter that his sister again brought him food. Then his wife wanted to\ngive her something. She refused it. And they saw her put one of the\narms of a crab [519] they had eaten which was lying near the fire\ninside of her blanket. Then they gathered some for her, and, when she\nagain brought food, they gave them to her. She even took their hands\nalong with them [for joy]. Every evening his sister came in to him with\nfood.\n\nThen she said to her brother: \u201cWhen you are going to launch the canoe\nyour brother-in-law says that you had better not go out to it for some\ntime after daybreak. [520] Your brother-in-law says he and his friends\nwill bring it out. When he has brought it out, your brother-in-law says\nhe wants you to bring it to him.\u201d She also told him whither he should\ngo.\n\nAs soon as he had it ready for launching he did not go to it. When some\ntime had passed after daybreak he saw it sticking half out of the woods\nnear him. Immediately he and his wife launched it. Then he went to the\nplace whither his sister had directed him.\n\nSoon he came to a town. They landed in front of those who had come out\nof the houses to meet him. They placed his canoe where he was going to\nfinish it, and his sister led them into the house.\n\nAfter she had given them food they went to bed. When he awoke in the\nnight [he found] he was pressed in by something. He could in no way\nstretch out. Those were the roots of a large tree. When it was day, a\ngood house again stood there.\n\nNow, he lived there for a long time. All the while he worked on his\ncanoe. Every night the earth changed for him. In the morning the house\nstood there just as it ought to appear.\n\nBy and by four persons went out by canoe to hunt coots. They called\nbullheads coots. After they had been gone for a while only three came\nback. He (the fourth) was killed because he forgot the mat to cover his\nknees. When they forgot this they never escaped. [521]\n\nWhen his canoe was finished he steamed and spread it. At that time his\nbrothers-in-law helped him. After that he started to go out in it. All\nthat time she (his sister) made the child dance. Already it began to\nhave a tail. Then she gave them directions. She said that when they\nwent outward they should not look back. She said that the child, who\nwas just able to talk, must not speak about that country. And she also\ngave the same directions to him.\n\nOne time, after that, they started off. When they were some distance\naway the child remembered the town. And, when he said \u201cHow [well] we\nlived among them,\u201d they were back again in front of the town. When they\nagain started and had passed beyond the place where the boy first spoke\nhe repeated the same thing, and again they were back in front of the\ntown. When they went away again they kept straight on. Then they came\nto [their own] town.\n\nHere it draws to an end. [522]\n\n\n\n\nThis is one of the numerous and popular land-otter stories and the only\ntype of story in which that animal appears in a r\u00f4le at all benevolent.\nUsually he is represented as trying to steal away some human being and\nmake a slave of him, to deprive one of his senses or turn him into a\ng\u0101\u2032gix\u0323\u012bt (see story of Supernatural-being-who-went-naked, note 19).\nNevertheless, his peculiar nature brought him into intimate relations\nwith the shamans, especially among the Tlingit.\n\n\n\n\n\n\n\n\nHOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER\n\n[Told by the chief of Kloo, of Those-born-at-Skedans]\n\n\nThere lay the town of Skedans. The nephew of the town chief there sat\naround whittling. He came to have many boxes of arrows. And one day he\nput shavings into the fire in front of his uncle\u2019s wife. Then he saw\nher genitals.\n\nThen he looked on as they were gambling. His uncle also sat there. By\nand by a flicker came flying about. It showed red when it spread its\nwings. Then he said \u201cJust now I saw something in the house exactly like\nthat,\u201d whereupon his uncle became ashamed.\n\nThen his uncle had a block of cedar cut out, and they shaped it like a\ncanoe. Then they scraped off some pitch, put it into the cedar, warmed\nit, and made him sit on it. Then they went out with him to the open sea\nand put him in it. He was crying. He cried himself to sleep.\n\nBy and by the wind blew from the ocean. After he had floated for a time\nhe floated ashore at Broken-shells-of-the-supernatural-beings. [523]\nThen he put his back to the sunshine, and the heat melted him off.\n\nNow he rose and came to a town. And at evening he peered into the\nhouses. After he had looked about for a while he looked into the\nchief\u2019s house and [saw] a woman sitting between the screens which\npointed toward each other. She was pretty. He looked in at her.\n\nAnd, when they all were gone to bed, he went in to her. And the woman\nasked him: \u201cWho are you? My father keeps me for him alone whom his\nuncle had taken toward the open sea.\u201d And he said to her: \u201cI am he.\u201d\nThen she let him lie with her. While he was lying with her her father\noverheard.\n\nNext day her father said: \u201cCome! let us see who was talking with my\nchild.\u201d Then he said: \u201cI wonder what supernatural being got in that\nway. I was keeping my daughter for him whom they said his uncle had\ncarried toward the open sea.\u201d \u201cIt is he, father, he says.\u201d \u201cCome down\nto the fire with your husband, child.\u201d Then she went down with him, and\nhis father-in-law gave him food.\n\nAnd, after he had stayed with her for a while, he told his wife that he\nwanted to see his uncle\u2019s town. Then his wife told her father. And he\ntold his son-in-law to bring him a box which was near the wall. And,\nwhen he brought it over to him, he took four out of it in succession,\nand began pulling from the inmost the feather clothing of an eagle.\nThen he gave him one among them in which fine black feathers were mixed\nwith white.\n\nThen he went outside, put it on (lit., went into it), and flew up to a\nhigh frame in front of the house. He flew easily. Then he flew down.\nSoon he looked down upon his uncle\u2019s town. Then he sat at Skedans\npoint. He looked from where he sat at his uncle\u2019s town.\n\nBy and by some children came to him. And the children shot up at him\nwith blunt arrows. But every time they shot at him he sat lower down.\nIn the inside of [the skin] he made himself small. He changed himself\nmany times in a way his father-in-law had given him directions. [524]\nFor that purpose he had given him one all of fine feathers.\n\nPresently the boys were forbidden to shoot, and the grown people began\nshooting at him. Every time they shot at him he came lower. When a big\ncrowd was about him, he seized one person by the top of his head. And,\nwhen he flew up with him, some one else seized his feet. When he also\nwent up another seized his feet. In the same way they all seized one\nanother\u2019s feet until he flew up with the whole town. Then he flew\nseaward with them and let them fall there. They became islands. [525]\nThe town of Skedans became empty. Then he flew up.\n\nAnd all the time he was at this town they entered their feather\nclothing just before daybreak and sat in line upon a kind of pole,\nwhich was in front of the town. After they had discussed the place they\nshould go to they flew away. In the evening they flew back. They\nreturned with all kinds of things. They took whale tails, white\nporpoises, porpoises; and halibut, red cod, spring salmon\u2014everything\none can think of.\n\nOne time he told his wife he wanted to go out for food with them. He\nwanted to go for the things they brought in. Then his father-in-law\nagain gave him a [skin]. He gave him one that belonged to a young\nperson. Then he put it on, flew seaward with them, and caught spring\nsalmon. His father-in-law was pleased with him.\n\nAnd at daybreak his father-in-law warned him. He told him not to touch\na thing which stuck out of the water at Skedans point. And one day,\nwhen he flew out with them, he looked at a whale, thought it easy, and\nseized it in his talons. He did not feel it. At that time his\nfather-in-law was still more pleased with him.\n\nAnd when day broke he told him all the places upon this island where\nthey get things. Then he sat with them in front of the house, and even\nto the south end of the island the things under the waters, fish and\nsea mammals, [526] were plainly visible to him.\n\nOne day he flew downward and nearly touched the thing sticking out.\nAnd, when he did the same thing again, he seized it. He flapped his\nwings to pull it up. It acted like a solid object and nearly carried\nhim under the water. Another took hold of the end of his wing. He, too,\nwas drawn under, and another seized his wing. As soon as they saw him\nthey flew toward him from the south end of the island and from the\nnorth end of the island. All flew about above him. They also saw him\nfrom the town. The first were drawn in. They were nearly all pulled in\none after the other, holding each other\u2019s wings, when the town people,\ntoo, came flying thither. Those, too, were at once drawn in.\n\nThen his father-in-law and his wife dressed themselves. And, when those\nalso were almost drawn under, and his wife was nearly drawn under with\nthem, his wife\u2019s grandmother also dressed herself. She sharpened her\nclaws which were dull. At the same time she said: \u201cHa-i ha-i, what\nthings happen by means of the claws of my child\u2019s husband, ha-i ha-i.\u201d\nShe was very old, they say.\n\nBy and by she flew out and seized her. After she had flapped her wings\nfor a while she saw one coming up. As she saw another one come up\nsomething cracked at the bottom of the island. Then she pulled them\nout. The thing came up with them. That was Greatest-clam (st\u1d00n), [527]\nthey say.\n\nThen the town was restored. And he again began getting food for his\nfather-in-law as formerly. But Skedans continued to lie empty. That is\nwhy the same thing keeps happening to it, they say. [528]\n\n\n[Another version of this story, obtained by Prof. Franz Boas from\nCharlie Edenshaw, chief of the St\u1d00\u2032stas, a prominent Masset family.]\n\nAt L\u0101ltg\u00b7iwas, [529] near Skid\u0101\u2032ns, lived a chief and his sister, who\nhad a son. This young man loved the chief\u2019s wife. When the chief\ndiscovered this he became jealous and thought of killing his nephew. He\nsent his slaves to fetch gum. The slaves went and bought a canoe load\nof gum, which the chief boiled. Then he covered the board which covers\nthe bow of the canoe with the gum. After this was done he sent his\nslaves to shoot eagles, and he spread the down over the gum so as to\nmake it invisible. After he had thus prepared his canoe he called his\nnephew. His slaves went into his house to call him. He obeyed their\nsummons, and went to his uncle\u2019s house, who requested him to go out to\nsea, hunting. The young man took his quiver, which contained two bows\nand many arrows. The young man asked his uncle: \u201cWhat kind of a blanket\nshall I wear when I go hunting?\u201d Then the chief gave him two marten\nblankets. He continued: \u201cWhat kind of ear ornament shall I wear when I\ngo hunting?\u201d His uncle gave him ear ornaments made of caribou skin\n(ts\u02bc\u1d07n\u029fqal = caribou).\n\nWhen the weather was clear and calm he started hunting seals (x\u014dt).\nBefore they started the chief said to his slaves: \u201cWhen he harpoons a\nseal push him so that he will fall on the board in the bow of the\ncanoe. He will stick to it, and then throw him overboard.\u201d They went\nout to sea, and, when the young man was about to harpoon a seal, the\nslave pushed him so that he fell down on the board. He was unable to\nfree himself because the gum was holding him. Then the slaves took the\nboard, threw it overboard, and returned home. They said that the young\nman had fallen overboard and that they had been unable to save him.\nThen all the people were sad.\n\nThe young man drifted about on the sea, and the wind drifted the board\nashore near a town. He crawled up toward the houses, but, when the sun\nwas shining warmly, the gum softened, and he was able to free himself.\nHe dried his blankets in the warm sunshine.\n\nNow he heard two women singing. Their voices were very beautiful. After\na while they approached him. They were very beautiful. They addressed\nhim, saying: \u201cWe know that your uncle is jealous of you, and therefore\nhe ordered his slaves to throw you into the sea. Accompany us to our\nfather\u2019s country. It is not far from here. We will look after you.\u201d\nThen he accompanied them, and soon they arrived at a large town. One of\nthe girls was the chief\u2019s daughter, while the other one was her slave.\nShe was the daughter of the Eagle.\n\nNow they entered the chief\u2019s house. He was offered a seat and was given\nto eat. The chief was glad to see him. The girl\u2019s mother, whose name\nwas G\u0323\u014dts\u014d\u2032na, was very old. She was quite bald. Early every morning the\nEagles went out hunting whales. When they returned they gave the whales\nto the old woman. One day the youth desired to accompany the hunters.\nHe said to his wife: \u201cTell your father that I wish to see how he hunts\nwhales.\u201d The young woman told her father, who replied: \u201cHere is an\neagle skin. Give it to your husband.\u201d He put it on and flew out with\nthe Eagles. Before he started, the old woman warned him, saying: \u201cDon\u2019t\ntry to catch a clam. Its head looks just like that of a sea otter. A\nlong time ago one of our hunters tried to catch it, and it drowned him.\nFor this reason we are afraid of it.\u201d\n\nThey went out to sea and saw many whales. The young man caught one. He\ndid not find it difficult to lift it. The eagle skin which he had on\nwas one the chief had used when he was a young man. For that reason it\nmade him very strong. In the evening they returned, and he gave his\nwhale to the old woman. He was so eager to go out again whaling that he\nwas unable to sleep. Early next morning he started and continued to\ncatch whales. Thus he continued to do for many years. The old woman\nwarned him frequently, saying: \u201cDon\u2019t try to catch that small black\nanimal whose head looks like that of a sea otter.\u201d\n\nOne morning, when he started, he thought: \u201cTo-day I shall try to catch\ntwo whales, one in each hand.\u201d When he saw two whales he swooped down\nand took one in each talon. He did not find them too heavy and carried\nthem home. He gave them to the old woman. When he found that he was\nstrong enough to lift two whales, he thought he would be able to\nconquer the animal of which the old woman had warned him. He started\nearly in the morning, and, as soon as he saw the clam, he swooped down\non it and succeeded in lifting it. But soon he felt his strength\nleaving him, and he began to sink down lower and lower. Now the clam\nhad dragged him down to the surface of the water. Then one of the\nEagles came to his assistance. He took hold of his wings and tried to\npull him up, but in vain. The clam pulled him down. Another Eagle came\nto their help, but they were unable to overcome the clam. All the whale\nhunters came to their assistance, but all of them were dragged down\nunder the water.\n\nNow only one of the Eagles was left. He returned home and told the old\nwoman what had happened. Then she said: \u201cNgai, ngai, ngai!\u201d She\nsharpened her nails and put on her skin, which looked very old and\nragged. Now she was an old Eagle, who had lost many feathers. She flew\nout to sea, and sang: \u201cWhy did my son-in-law disobey me? Ngai, ngai,\nngai!\u201d When she came to the place where the clam had drowned the\nEagles, she saw the wings of one Eagle only above the surface of the\nwater. She took hold of them and tried to lift them. She was almost\ndragged under water; but gradually she began to rise. She tried three\ntimes. The fourth time she succeeded in raising the Eagle. Again she\nsang: \u201cWhy did my son-in-law disobey me? Ngai, ngai, ngai!\u201d Then she\nheard a noise under water, \u201cOx!\u201d Then she lifted all the Eagles, and\ntook them back home.\n\nNow the young man resolved to take revenge on the people who had killed\nhim. He put on his eagle skin and flew to his uncle\u2019s village. There he\nalighted on the top of a tree. When the people saw him they attempted\nto shoot him, because they were desirous of obtaining the Eagle\u2019s\nfeathers for winging their arrows; but they were unable to hit him. Now\nhis uncle\u2019s son attempted to shoot him. At once he swooped down,\ngrasped him, and carried him upward. One of the men of the village\ntried to hold the boy, but he also was lifted upward; and thus he\nraised all the men of the village. He carried them out to sea and\ndropped them into the water, where they were drowned.\n\nThe young man continued to live there for many years, but finally he\nbecame homesick. He did not laugh and stayed at home all the time. Then\nthe old woman asked her daughter: \u201cWhy is your husband sad?\u201d His wife\nreplied: \u201cHe wishes to return to his uncle\u2019s village.\u201d Then the old\nwoman gave him the skin of the bird t\u02bc\u1d07n. [It has a red throat, and is\neaten by the whites]. [530] He put it on and flew back. The village was\nentirely deserted, because he had killed all the people. Only his two\nyounger sisters remained, who had been hidden at the time of his former\nvisit. They were crying all the time. When they saw the bird they made\na noose of their own hair, and he allowed himself to be caught.\n\n\n\n\n\n\n\n\nTHE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS\n\n[Told by Walter McGregor of the Sea-lion-town people.]\n\n\nA town chief began letting his nephews have his wife. [531] Every time\nhe led one away, and he never came back. He had them go and get an old\ndead tree which he said he owned, and they never came back from it. He\nlet them [go after] bark and set a net for a cormorant which he said he\nowned, and they never came back. After he had done this way for a\nwhile, nine were destroyed.\n\nAnd their younger brother came to know it. Then he began bathing in the\nsea. After he had bathed for a while he became strong. He smashed\nanything he took hold of. He also twisted and pulled out spruce limbs.\nWhen he had become truly strong he began to make various things. He\nfinished two wedges. And he also took a sg\u0323u\u2032nskaxaua shell. [532] He\nsharpened it. And he took a weasel skin and feathers. And he pressed\nmud taken from the woods hard together in his hands and made a hole\nwithin it. He made it large enough to get into.\n\nThen he put paint upon his face and sat on top of the house. After he\nhad sat there for a while his uncle came out. When he saw him he went\nback. His uncle was always jealous. One came out to call him in to his\nuncle. Then he went thither.\n\nWhen he entered a mat was spread out for him. And, after he had given\nhim some food, he said to him: \u201cNephew, you shall marry my wife.\u201d Then\nhe lay with her.\n\nNext day he said to him: \u201cNephew, go and get a rotten tree I own behind\nthe town.\u201d He had his two wedges hidden about him. His uncle went ahead\nof him. He followed. He opened a crack where it lay. Something braced\nit apart. Then his uncle dropped a wedge in and asked him to get it.\nThen he went in and got it. He knocked out the brace. The crack came\nclose together. Then he heard his uncle rejoice [saying]: \u201cLook at him\nwhom I killed because he wanted to marry my wife.\u201d Then his uncle\nstarted off.\n\nThen he began to cut it from the place where he was. And he cut a hole\nand came out. Then he split it open. He took his elder brothers out.\nThen he broke half of [the log] by jumping on it and threw it around.\nAnd half of it he carried home on his shoulder and threw it down hard\nin front of the house. That was his uncle\u2019s supernatural power, they\nsay. Again he slept with his [uncle\u2019s] wife.\n\nNext day his uncle said to him: \u201cCome! nephew, go with me to get the\ncormorant I own which is sitting over yonder.\u201d Then he took his weasel\nand feather and went with him to get it. His uncle set a net where some\nsticks stuck out on top of a very high cliff. A cormorant got into it.\nThen he said to him: \u201cNow, nephew, get it.\u201d And, when he started down\nupon the pole, he pushed his nephew over. Then he put himself into the\nfeather and dropped easily. He heard his uncle rejoice. \u201cLook at the\none whom I killed because he wanted to marry my wife.\u201d Then he started\noff.\n\nNow he entered his weasel skin and climbed up the cliff. And he\nstretched the net across. In it he caught a number of cormorants. After\nhe had taken them out he tore his uncle\u2019s net to pieces and threw the\npieces about. Then he took the cormorants on his back and brought them\ninto the house. They were his uncle\u2019s supernatural helpers.\n\nThe day after that his uncle went with him to get bark. He concealed\nthe thing he had made. He followed his uncle. By and by [they came to]\nthe bark which was burning, and his uncle took some of it. Then he told\nhim to get some also. When he did so he pushed him into it. And he got\ninside of the mud he had pressed together. He did not feel the burning.\nThen his uncle said he was glad. His uncle said: \u201cLook at the man whom\nI killed because he wanted to marry my wife. He will try it no longer.\u201d\n\nWhen his uncle started away from him, he went to the place, pushed the\nbark down, and threw it around. Then he carried some home on his\nshoulder and threw it down inside. That was his uncle\u2019s supernatural\nhelper, they say. And again he slept with his [uncle\u2019s] wife.\n\nNext day he again said to his nephew: \u201cCome! nephew and go with me for\na small cockle I own, which is just over yonder.\u201d Then he started\nthither with him. He took his knife. The cockle opened its mouth. Then\nhis uncle told him to get it and, when he went to get it, he pushed him\ninto its mouth. Again his uncle rejoiced. \u201cLook at the one whom I\nkilled because he wanted to marry my wife.\u201d\n\nWhen his uncle started off he cut the ligaments [533] with the knife\nand pushed it open. Then he threw half of it around and carried half of\nit off on his shoulders and threw it down in the house. He had\ndestroyed all of his supernatural helpers, they say.\n\nThen he spread out a bearskin for them and had them lie there. While he\nslept his uncle and his friends took him up and put him into a box.\nThen his uncle put cords around it. And they took him far out to sea\ntoward the middle of the ocean. And there they threw him into the\nwater. Again he rejoiced and went home.\n\nAfter he had floated about for some time he felt himself float ashore\nupon the sand. When he was about to burst the cover by stretching he\nheard two women talking together, saying as follows: \u201cCloud-watcher,\n[534] a box has floated ashore.\u201d And, when he heard it, he did not\nburst the box.\n\nThe two women removed the lid and pulled him up. Then Cloud-watcher\u2019s\nelder sister said as follows: \u201cI will marry him because I saw him\nfirst.\u201d Then they led him home, and they led him into their father\u2019s\nhouse. They were glad to see him.\n\nAfter they had given him something to eat he went out. And, after he\nhad walked about in the town for a while, he entered the middle house.\nNumbers of eagle skins were hung there, and he entered one made of fine\nfeathers. He flapped his wings. He almost went through the doorway. He\nseized the boards along the side of the door. Then he came out of it\nquickly. And he entered his father\u2019s house. His father-in-law said: \u201cI\nwonder why my skin tickles as if they were playing with my feather\nclothing.\u201d He was town mother, they say.\n\nNext day, very early, he heard eagles making a noise. Then he went out\nto look. The eagles sat in rows upon something raised high up in front\nof the house. [535] On it they made a noise. After they had spent some\ntime sharpening their talons they went hunting. After they had been\ngone for a while and evening was come they returned with spring salmon\nin their talons. Some of them had red cod and pieces of whale.\n\nNext day he heard them scream again in front of the house, and he told\nhis wife he wanted to learn to hunt. Then she also told her father. And\nhis father-in-law said: \u201cNow, my child, I will lend your husband the\none I used to go out fishing in when I was a youth.\u201d Then he brought\nout a box. He picked one out of it covered with small, fine feathers.\nAnd, when he gave it to her, he said to her: \u201cTell your husband not to\ngo toward something small which sticks out near by.\u201d\n\nThen he flew seaward with them and got a whale jaw. He came in before\nthem. They caught all kinds of things. His father-in-law was pleased\nwith him. Then they cooked the whale. When they began to eat it they\npulled an old woman shaking with age out and said to her: \u201cDrink whale\nbroth, old woman.\u201d And she did as they told her.\n\nThe day after that he flew out again with them. And he felt different\n(i.e., powerful). And he took a whale jaw. On the other side he took a\nspring salmon. He flew home before all. They got all sorts of things.\nAnd, when they again began to eat the whale, they led in the old woman,\nand she drank whale broth.\n\nWhen he went to hunt with them the day after he nearly touched the\nthing which stuck out of the water with his claws and finally seized\nit. After he had flapped his wings, as he held it, for a while he\nvanished under the water. Then another seized his wings. He, too, was\nnearly dragged under. And one brought news to the town that he had\nseized the wrong thing.\n\nThen the old woman sharpened her claws which were dull, saying\nmeanwhile: \u201cHa-i ha-i, what wrong thing did my child\u2019s (i.e.,\ngrandchild\u2019s) husband get hold of?\u201d Her wings had lost feathers [from\nage]. She flew down. She was unable to fly in a straight line. She flew\nhither and thither. When about five were left she got there, and, when\nthose were nearly covered, she seized them with her claws. After she\nhad flapped her wings for a while, tugging at them, she drew one of\nthem to the surface. She was at the end of them. Something cracked at\nthe bottom where the thing was. She pulled it out.\n\nThen they said: \u201cPut it far from the place where human beings are going\nto get food.\u201d And they dropped it far out at sea. Then he seized the\njaw of a whale and a spring salmon. He flew home with them. He killed\nthe thing they were afraid of. That was Supernatural-clam, [536] they\nsay.\n\nAnd, after he had lived with his wife for some time, he went to see his\nuncle\u2019s town. He flew to the town wearing his eagle skin. And, after he\nhad sat at the end of the town for a while, he saw his uncle come out.\nThen he flew away.\n\nAnd early next day he flew seaward, picked up a whale, and dropped it\nin front of his uncle\u2019s house while they slept. Then he sat on a dead\ntree that stood at one end of the town. After he had sat there for a\nwhile some one came out. He called them to the whale, and they went to\nit. His uncle said he would keep it for himself. He stood on top of the\nwhale.\n\nThen he flew. He flew about above the place where his uncle was walking\nabout. And they laughed at him. They said \u201cHe wants the whale meat.\u201d\nAnd again he sat on the tree. After he had sat there for a while his\nuncle said he wanted all of the whale for himself. He said that as he\nstood around. Presently he flew over to him. He seized him by the knot\nin his hair and flew away with him.\n\nAfter he had flown along for a while he discovered that it was his\nnephew, and he said: \u201cNephew, carry me back. You shall marry my wife. I\nwill give the town to you.\u201d After he had flown on with him a while\nlonger he said the same thing to his nephew again. After he had flown\non still farther with him he dropped him in the open sea. [537]\n\nThen he flew landward, reached his uncle\u2019s village, married his uncle\u2019s\nwife, and came to own the town. His uncle became a supernatural being\nin the open sea.\n\n\n\n\n\n\n\n\nTHE STORY OF ONE WHO SAW AN EAGLE TOWN\n\n[Told by Abraham, of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, to whom it was related by\nan old man of Ninstints.]\n\n\nHe began gambling. After he had lost for some time he lost all of his\nproperty. Then he began to bid the property of his clansmen. [538] When\nhe had lost a great deal of that as well he was ashamed to enter the\nhouse.\n\nBy and by he went to the end of the town. It occurred to him to go into\nthe woods. Then he did so. Then he thought of climbing a mountain. At\nonce he went thither. Before him eagles wheeled about upon the\nmountain. Presently he came to a big town.\n\nHe saw eagles sitting upon something like a pole in front of the town.\nThey were looking into the sea for something. [539] Then he began to\nlive with them. With the feather on the very tip of his wing one of\nthem wiped something common out of his eyes. And in the evening they\nsaid they were going fishing. Then they killed a whale. Every evening\nthey killed one whale.\n\nBy and by he started out fishing with a net. Then they told him not to\nput the whole net into the sea. And, when he fished with them, he let\nout two meshes. When he got something in it that time, it carried it\naway. He did not worry about it. Some time after this he descended to\nhis home. Then he again began gambling. At that time he won. At once he\npaid all his debts.\n\n\n\nOriginally this story must have been considerably longer.\n\n\n\n\n\n\n\n\nTHE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS\n\n[Told by Walter McGregor of the Sealion-town people.]\n\n\nA good carpenter had two children. People went to a reef to hunt, and\nhe made spears for this. And he fastened them with cords. He used any\nsort of strong thing for this purpose. He fastened a point on the\nspear. Then they drove the sea lions into a pool of water on top of the\nreef. He speared the sea lions. And he pulled in the spear handle and\nput another point into it. He killed the sea lions in this way.\n\nAnd, after he had done this for a while, one day they went thither, let\nhim off first, and abandoned him. But his youngest brother-in-law\npaddled toward him. When he was far off he (the youngest\nbrother-in-law) tried to take away their paddles. He was fighting to do\nso. He saw it. He called after them. They paid no attention to him.\nThey were unable to kill the sea lions. He only could kill them. That\nis why they left him.\n\nThen he cried for his children on top of the island. After he had cried\nfor a time he lay down near the pond. As he slept there something said\nto him: \u201cThe chief asks you to come in.\u201d He looked for the cause of it.\nHe saw not a sign of a thing. He saw something dive into the lake. And,\nafter he had lain a while longer, something spoke to him as before.\nThen he looked through the eyeholes in his marten-skin blanket. He saw\na grebe [540] come to the surface of the pond. After it had swum about\nfor a while it said: \u201cThe chief asks you to come in.\u201d Then it dove.\n\nThen he took a whetstone he had and jumped into the pond. He stood in\nfront of a big house, and they asked him to come in. He entered, and\nthey inquired of him: \u201cWhy did you kill my servants?\u201d And he said: \u201cI\ndid it to feed my two children.\u201d\n\nAnd he saw two small killer whales blowing about in a pool of water in\nthe corner of the house. Those were the chief\u2019s two children at play.\nHe saw killer-whale fins hung up in bunches in the four corners.\n\nThen they gave him something to eat. They dragged a sea lion sitting on\nthe side toward the door to the fire and put hot stones that were in\nthe fire into its mouth. And they also put halibut into its mouth. When\n[the latter] was cooked they gave it to him to eat.\n\nAnd after he was through eating they brought one of the fins which were\nin the corner. And they warmed the lower end of it. And, after they had\nbent him over, he put a whetstone on his back. When they struck it on\nit fell off. On top of the stone floor planks the fin lay shaking. They\nwent to get another. After they had warmed that in the same way at the\nfire they had him bend over. And he placed the whetstone on his back.\nWhen they struck it upon him that also slipped off. That, too, fell\nupon the stone floor planks.\n\nAnd they got another one. When the same thing happened to that they got\na long one. After they had warmed that, also, for a while they bent him\nover. He again placed the whetstone on his back. When they struck that\none on, it also fell to the stone floor planks. After four attempts\nthey gave it up.\n\nThen the chief said: \u201cLet him out. He refuses the fins. Put him into a\nsea lion\u2019s stomach.\u201d And the chief said to him: \u201cAfter you have floated\nabout and have struck against land four times, get out. You will have\nfloated ashore on good ground.\u201d At once they put him into a sea lion\u2019s\nstomach, and he tied it together from inside. They threw him out.\n\nAnd, after he had floated shoreward and had floated against the land\nfour times, he got out. He had floated ashore upon a nice beach. Then\nhe again tied up the sea lion\u2019s stomach air-tight and threw it out. The\nstomach vanished seaward against the wind.\n\nThen he started toward the town and stayed at the end of it until\nevening. And in the evening he looked in at his wife. He saw that his\nwife\u2019s hair was burnt short and pitch was upon her face. He also saw\nhis two children sitting there. Then he tapped on the wall opposite his\nwife, and his wife went out. Then he said to his wife: \u201cBring me my\ntools.\u201d Then she gave them to him. And he said: \u201cDo not let anyone know\nabout me. Conceal it even from my children.\u201d\n\nAnd, when he started off from there, he took one from among some\nchildren who were playing about and started inland with him. After he\nhad gone on for some time he came to where a big lake lay. Then he cut\non the lakeward side of a large cedar standing near it. And, after he\nhad cut it on the back side, it fell across the lake. Then he split it\nfrom the butt end, and, as soon as he had split it, he put a crosspiece\nin.\n\nThen he twisted cedar limbs. He spliced them together. When the rope\nbecame long he fastened the child to it. Then he let it down between.\nAfter it struck the bottom, and he had held it for a while it began\njerking, and he pulled it toward himself. The lake was also boiling.\nIts hands came out first. And when its head followed them to the\nsurface, he knocked out the brace quickly. It struggled in it. After he\nhad struck it several times it died.\n\nThen he pulled it out. He was going to cut it open in front. Lightning\nshot about. So he cut it open, beginning at the lower part of its back.\nThen he skinned it. Its tail was nice. It was bent over. Then he\nlighted a fire and dried it. That was a W\u0101\u2032sg\u0323o, they say. When it was\ndry he rolled it up and brought it out.\n\nThen he hid it in a forked cedar tree at the end of the town. He put\nmoss over it. Then he started for the end of the town and made killer\nwhales out of cedar. He put fins on them and kicked them into the\nwater. But they only blew bubbles close to the kelps. Then he said: \u201cGo\nwhere you are to be settled.\u201d Those were the porpoises, they say. And\nhe also worked hemlock into killer whales. When ten of those were also\nfinished he kicked them into water. After they had been gone for some\ntime bubbles like steam arose seaward. And he thought they were unable\nto do anything. And he said: \u201cGo where your place is to be.\u201d Those were\nthe white porpoises, [541] they say.\n\nFine weather continued. All that time the people were fishing.\n\nAnd the next day, after he had thought what he would use, he made ten\nkiller whales out of yew wood. The surfaces were variegated, striped\nwith white. Their bellies were white. The corners of their mouths were\nalso striped with white. The fin of one of them had a hole in it, and\none fin was bent over toward the tail. While he was making them they\nmoved. For them he laid a log down [horizontally]. There he placed\nthem, and he kicked them about. Presently bubbles of air rose far out\nat sea. Then he told them to come in, and he pulled them up again. They\nhad red cod, spring salmon, and halibut in their mouths.\n\nAnd in the evening he went to his wife. He looked in again. He tapped\nopposite his wife, and his wife came out to him. And he said to her:\n\u201cWhen they go out fishing again to-morrow tell your youngest brother to\nfasten a feather in his hair.\u201d\n\nThe next day they went fishing, and he gave directions to the killer\nwhales. \u201cDestroy all the people out fishing. Break up their canoes with\nyour fins. Save only the one who has a feather in his hair.\u201d Then he\nkicked them off. After they had been gone for a while bubbles rose\nbeyond the place where the canoes were anchored. Then the killer whales\ncame back to the canoes. Bubbles of air rose among them. The killer\nwhales broke up the canoes with their fins. They chewed up the bodies\nof the people. Only the one who had a feather in his hair was left\nswimming about. And, when they were destroyed, he got into the broken\ncanoe, and the killer whales came landward with him in a school. Then\nhe got off in front of the town.\n\nAnd he again called the killer whales. Then he gave them directions.\nAnd he said to the one that had a hole in its fin: \u201cYou shall be\ncalled: \u2018Hole-in-his-fin.\u2019\u201d And he said to the one with the fin bent\nback: \u201cYou shall be called: \u2018Fin-turned-back.\u2019\u201d Then he said: \u201cGo to\nNa-iku\u2032n. Settle down there. That land is good. You shall be called\n\u2018Strait people.\u2019\u201d [542]\n\nAnd he went to his wife with the things the killer whales had caught in\ntheir mouths. His two children were glad to see him.\n\nAnd, after he had stayed at the town for a while, he went out while\nthey slept and put on his w\u0101\u2032sg\u0323o skin. Then with his hands he merely\nreached for something at the end of the town. He got half a spring\nsalmon.\n\nAnd his mother-in-law always hated him. She always got up very early.\nHe laid it down for her in front of the house. Then his mother-in-law\nwent out very early. She found half a spring salmon. She was glad to\nhave it.\n\nThe same night he put on his w\u0101\u2032sg\u0323o skin. He let the water come up even\nwith his elbow. He took out half a halibut. Then he laid it down for\nhis mother-in-law, and in the morning she found it. The town people had\nbecome hungry.\n\nAnd in the night he again entered his w\u0101\u2032sg\u0323o skin and plunged his whole\narm into the water. He seized a whole spring salmon. Then he again left\nit for the woman, and she found it in the morning.\n\nThat night he again entered his w\u0101\u2032sg\u0323o skin. And he let the water come\nup as far as his shoulders. Then he took a whale jaw and put it down\nfor his mother-in-law. And she found that also.\n\nThen his mother-in-law began acting like a shaman. And they fasted with\nher for four nights. He was with them. His mother-in-law was going to\nget power from him.\n\nIn the night he put on the w\u0101\u2032sg\u0323o skin. He swam seaward. He killed a\nwhale. A spear stuck out of the nostrils of the w\u0101\u2032sg\u0323o. [543] He killed\nthe whale with that. Then he put it between his ears and swam landward\nwith it. And he laid it in front of the house, because she said a whale\nwould float ashore.\n\nAnd again, while they slept, he swam out in the w\u0101\u2032sg\u0323o skin. And he\ntook two whales. He swam landward with them. He put one between his\nears, and he also put one near his tail. Swimming landward, he placed\nthose also in front of the house.\n\nThe next night he swam far out to sea with the w\u0101\u2032sg\u0323o skin on, and he\ntook ten whales. He had them on each side of his head between his ears.\nHe also had some lying crosswise near his tail. And he piled them upon\nhimself and had one in his mouth. Then he came shoreward.\n\nWhile he was still out at sea daylight came. When he reached shore his\nmother-in-law came down to him wearing a dancing hat. Then he stood up\nout of the w\u0101\u2032sg\u0323o skin and said to her: \u201cWhy is your face hard? Does\nsome supernatural power come through you by my help?\u201d And he made her\ndie of shame. The w\u0101\u2032sg\u0323o skin went off of itself. Then he gathered his\nten whales and told no one to cut them. What he received from the sale\nof the whales made him rich. He potlatched ten times for his youngest\nbrother-in-law. He kept him like a chief\u2019s son.\n\n\n\n\n\n\n\n\nTHE MAN WHO MARRIED A KILLER-WHALE WOMAN\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo, who learned it from an old\nNinstints man.]\n\n\nA man and his wife were abandoned at the town of Sqa-i [544]. After\nthey had lived there together for a while, his wife began getting\nmussels at Stasqa\u2032os[544]. Every day she went there for mussels.\n\nAfter a while he became suspicious of her. And one time, when she went\nafter mussels, he followed her stealthily. When she got near the place\nwhere she was going to get mussels she went along singing. She beat\nupon her mat with her digging stick in lieu of a drum. When she got\nnear the place where the mussels were a whale jumped ashore sideways\njust in front of her. Then she went to it, and she lay with it. And the\nwhale went off blowing. He saw it.\n\nThen he knew, and he went away. Then he began to sharpen a mussel-shell\nat some place where she could not see him. It became sharp, and one\nday, when it was low tide, he sent his wife to get spruce roots for\nhim.\n\nThen he made clothing for himself like his wife\u2019s, took the basket, and\nwore the mat as a blanket. Then he went along the beach of Stasqa\u2032os.\nAnd, when he approached the place where his wife was in the habit of\ngetting mussels, he used his mat as a drum. When he sang the same\nwords, the black whale came ashore on its side in front of him. Then he\nwent to it and cut off its penis. Then it got up quickly and went into\nthe water making a noise. Its cries died away into the ocean.\n\nThen he came home and built a fire. And he put stones into the fire.\nThen he sliced it up, and, when the stones were hot, he steamed it.\nAfter it was cooked his wife came home.\n\nThen she asked her husband: \u201cWhat things are you steaming?\u201d \u201cI found\nsome things which had floated ashore. I am steaming them for you. They\nare cooked. Take the covers off.\u201d Then they took the covers off. Before\nthey had even put them into the tray she took the piece off of the top\nand ate it.\n\nAfter she had taken one bite he said to her: \u201cIs your husband\u2019s penis\nsweet?\u201d She dropped it at once. Immediately she turned toward the door.\nRight where she sat she shook. Even the ground shook.\n\nAnd, when his wife started off, he tried to hold her. He could not.\nThen she went out, and he went out after her. And, after he had\nfollowed her closely for a while, she went up in the bed of a creek at\nthe end of Stasqa\u2032os. All that time he kept looking at her. And, when\nshe got up toward the mountain, she again recalled her husband\u2019s words.\n\nNow she sat on top of the mountain, and she again remembered what her\nhusband had said. And, while sitting there, she became ashamed. Then\nshe played in the earth with the tip of her finger. She made a hole\nwith her finger far into the island. She did not feel how she did it.\nWhen she stood up she picked up some dirt and threw it into it. \u201cAll\nfuture people will do this way to you.\u201d [545]\n\nThen she went away and came to the west coast. And she went out on one\nside of Elderberry point. Then she jumped into the water in front of\nher. He did not know that he had married a female killer whale that had\nbeen born of a woman. [546] Then she settled herself down before him.\nShe became a reef. It is called \u201cWoman.\u201d When people get off from a\ncanoe upon it, it shakes with them, they say. [547]\n\nAnd there she again recalled her husband\u2019s words, and she went away\nfrom there also. Where she again settled down on the west coast as a\nreef, they also call it \u201cWoman.\u201d\n\n\n\nStories of this type are told throughout the Haida country.\n\n\n\n\n\n\n\n\nHE WHO WAS ABANDONED BY HIS UNCLES\n\n[Told by Abraham, of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, to whom it was related by\nan old Ninstints man.]\n\n\nA man, along with his sister, was abandoned by his nine uncles. They\nbuilt a small house under a tree. He lived in this with his sister.\nAfter they had lived there for a while two ravens came flying from the\nwest coast. Then they sat on a branch of the tree below which they\nlived and wiped their bills. Afterward they flew back in the direction\nfrom which they had come. They disappeared over the mountain.\n\nAfter this had happened many times while they were living there they\nbegan to be suspicious. Then they conferred with each other. He asked\nhis sister to go with him in the direction the ravens always took when\nthey flew over. Immediately they started up in the bed of Stasqa\u2032os\ncreek.\n\nWhen they got far up they came to the end of a trail. And they went up\nupon it. When they got to the top of the mountain [they found] a hole\nthere. The bottom could not be seen. And when they started to leave it\nthey came back to it again. They kept doing so all day. A short time\nafter they had started from it they came back to it.\n\nThen the man became angry, took dirt in his hand and threw it in.\n\u201cYawaiy\u0101\u2032\u207a, it makes people come back who try to go away from it,\u201d said\nhe. [548] Then, when they started away, they came to the town-site of\nKu\u2032ndi. [549]\n\nThree rows of whales had floated ashore there. Those in the row nearest\nland were rotten. Those in the next row were a little rotten. Those\nnext the sea were fresh. Killer whales came out to sleep on a reef\nwhich ran out into the strait. They made a noise, touching each other.\n\nThen he and his sister constructed a house. When it was finished he cut\nup some fresh whales. At the same time he steamed them.\n\nAnd one night he heard something whispering to his sister. He did not\nask her about it. The night after that he again heard something talking\nto his sister. Then in the morning he asked his sister: \u201cWhat talked to\nyou in the night?\u201d \u201cBrother, [550] they tell me a strange thing.\nK\ua71d\u016b\u2032d\u1d00\u00f1a-point will marry me. If you agree, they say they will give you\nmuch food. If you agree, they direct you to make a strong club. When\nthe house is full they direct you to stand outside the door. Then they\ndirect you to break their heads with your club.\u201d He agreed. Evening\ncame again, and his sister was gone in the morning.\n\nHe finished his club. Then good-looking people came in to him. Some had\ncurly hair. When there was a great crowd in the house he stood outside.\nAnd, as soon as they went out, he struck them on their heads. Right\nthere they fell dead. They became sea otters and hair seals. They say\nthat K\ua71d\u016b\u2032d\u1d00\u00f1a-point owns the west coast sea otters.\n\nAfter some time had passed away, two of his uncles\u2019 slaves hunted for\nhim. They came to him. Then, after he had given them food, he told them\nthat they should not say how he was situated. He did not give them food\nto take home, but one slave concealed a small piece under his tongue\nfor his child. Then they went home.\n\nAfter some time had passed, his uncles came around Sqa-i-point. The\nslaves had told about him. That is why they were there. When they\nabandoned him at Sqa-i his youngest uncle\u2019s wife, although they were\nwatching each other, left him food enough in a neat way to last him for\nsome time.\n\nAs they came along his uncles\u2019 daughters were dressed up and sat high\nin the canoes. Near them coppers were raised upon poles. Then he called\nin the youngest. But he refused the others. And they started back.\n\nThen he married the daughter of the youngest. And after that a town\narose there. They bought food from him. He became a chief there.\n\n\n\nSee notes to preceding story.\n\n\n\n\n\n\n\n\nTHE STORY OF THOSE WHO WERE ABANDONED AT STASQA\u2032OS\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo, to whom it was related by\nan old Ninstints man]\n\n\nSome people were abandoned at Stasqa\u2032os, including a man, his wife, and\nhis mother-in-law. The latter owned some salmon eggs. When it became\ncold and he was very hungry he wished his mother-in-law would cut them\nopen, and he brought in firewood. After he had built a large fire he\nthought he would get something from his mother-in-law. He was\nunsuccessful. He was hungry many mornings and brought firewood to his\nmother-in-law, all the time expecting to get the salmon eggs.\n\nBy and by, when the snow was gone, he sent his wife out to get spruce\nroots for himself. While his wife was digging spruce roots she heard a\npuppy bark within the earth. Then she started to dig it out. She dug\nout a little puppy. And she went home with it. Then they reared it. It\ngrew up very fast.\n\nOne morning, when they got up, two large fish lay outside. They ate\nthem. Next morning some lay there again. The number increased. After\nthe fish had been found there in this way for a while half a halibut\nlay there. Another time a whole halibut lay there. After there had been\nhalibut for some time porpoises began lying there. After that had\nhappened for a while hair seal began lying there. After they had been\nfound lying there for a time a whale\u2019s tail lay there. Again half of a\nwhale lay there. The dog also became large.\n\nAfter this, when they became tired of eating grease, she cut open the\nsalmon eggs. His mother-in-law gave some to him. He did not look at\nthem.\n\nWhen his mother-in-law had become tired of eating grease she went after\nthings found at low tide. Then he covered all the chitons with rotten\nwhale. Instead of eating them his mother-in-law went in and sat down.\nThere came to be whole whales [lying on the beach]. Stasqa\u2032os beach was\nall covered with whales.\n\nThen, unbeknown to her son-in-law, she collected urine. She put hot\nstones into it, and, while the dog was out at sea and her son-in-law\nwas sleeping with his wife, she poured it into the sea. At once a great\neast wind arose. When daylight came the wind increased.\n\nThen he saw the dog\u2019s ears show at intervals above the water in front\nof Stasqa\u2032os. [551] After he had looked for a while they disappeared\naround G\u1d00\u2032\u00f1xet-point. [552] After that the waves carried it along the\nwest coast out to sea. Presently it tried to climb ashore at a steep\nplace near Q\ua71d\u0101\u2032\u0142gwa-i. [553] Its claws scratched great marks upon the\nrocks. They call that place \u201cDog-slipping-back.\u201d The waves carried it\naway from that also. After it had become very tired, The-one-in-the-sea\n[554] called it in. [555] It settled down in his house.\n\n\n\nSee notes to two preceding stories. Compare story of How one of the\nStasa\u2032os-l\u0101\u2032nas became wealthy.\n\n\n\n\n\n\n\n\nHE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF\n\n[Told by Walter McGregor of the Sea-lion-town people]\n\n\nHe was going along in his canoe with his two children and his wife. It\nwas low tide. After he had gone along for a while [he came to a place]\nwhere devilfish stones lay. A great quantity of leavings from its (the\ndevilfish\u2019s) food were piled up there. He got off to kill it. Then,\nwhile he was punching it with a stick the devilfish came out.\nImmediately it wound itself around him and pulled him into its hole.\n\nAnd, after his wife and children had remained there for a while, the\nrocks were covered with water, and they went away from him. Then the\nwoman went home. She expected never to get him back.\n\nThe [devilfish] woman took him to her father\u2019s town. At that time he\nheard them use bad words [556] to the hair seals. When day broke he\nhunted about for food among the waves below the capes, they used to\nsay. He remained with her in her father\u2019s town.\n\nAfter many years had passed he remained in bed two mornings. At that\ntime the chief asked his daughter: \u201cWhy does your husband feel badly?\u201d\nThen she said to her father: \u201cHe says he is homesick for his mother and\nhis sister.\u201d Then he was going to let him go home with his daughter.\n\nNow he said: \u201cTwo canoes are lying at the end of the town. Have them\nlaunched for yourselves.\u201d At once they launched two canoes in front of\nthe house, and they began to put things, with which the inside of the\nhouse was full, into them. Before they had taken even a little the\ncanoes were filled. Then she went in one and her husband in the other.\nAlthough there were no paddlers the canoes went along.\n\nHe came to his father\u2019s town long after they had ceased to think of\nhim. Hu hu hu hu hu, his father\u2019s town moved at once. Then they carried\nthe things up into his father\u2019s house. And then they sliced up the\nthings he brought in sacks. He traded with this property. He became a\ngreat chief. It consisted in food of all kinds such as is found at low\ntide.\n\nAt that time his children, who had grown large, came in to him. Then he\ntook a slice of food, cut it in two, and handed it to them, and they\nwent out with it, the woman also. Her husband lived more years among\nhuman beings than he had among the devilfish people. With what he got\nby trading with the food her husband potlatched five times.\n\nAfter he had lived there for some time he one day came to feel badly\nover something. Right where he sat, in the back part of his father\u2019s\nhouse, with his wife he began to melt. She stretched her arms down\nbetween the planks. She pulled her head in after them. Her husband was\nleft sitting there. Afterward her husband also went in between the\nplanks. She went back to her father\u2019s town. And they never saw them\nagain.\n\n\n\nThe hero of this story was a shaman.\n\n\n\n\n\n\n\n\nTHOSE WHO WERE FASTING TO BECOME SHAMANS\n\n[Told by Tom Stevens, chief of Those-born-at-House-point.]\n\n\nAt the town of Skedans two own brothers fasted to become shamans. After\nthey had fasted for many years, the elder went out when the time came\nfor them to go to bed. And, when he entered, he said he had come in\nfrom lying with a woman. He was telling a lie. He let him feel between\nhis legs. It was wet [as if washed]. That was how he fooled him. Then\nhis younger brother also went out, but he really lay with a woman. When\nday came, he lay dead.\n\nThen they put him into a box, and they placed him on a point, [557] and\nhe (the second) kept crying near his younger brother. After he had sat\nthere for a while he heard the sound of a drum proceeding from the\nocean. Presently it got nearer. The canoe came in sight and landed bow\n[558] first in front of Skedans.\n\nThen two paddling in the bow wearing shamans\u2019 hats [559] jumped off.\nAnd they went toward the light coming from the doorway of the house\nthey used to inhabit. They ran inside. They came back. When they got\ninto their canoe they turned around. \u201cThey are not in the house,\u201d they\nsaid.\n\nAnd, when they started off, one saw where the body was laid. He said:\n\u201cOne of those we spoke through lies there dead.\u201d Then the two with\nshamans\u2019 hats got off quickly and took off the cover. He really lay\nthere. His elder brother did not see that they pulled off his skin.\n\nThen they went down to the canoe, and he got in with them. When they\ngot in he got into the stern. They did not see him. And with him they\nstarted seaward. Something round hung from the armpit of the one who\nsat next to him. He saw that all had the same.\n\nThen he squeezed that belonging to the one nearest to him strongly. He\nalmost died and acted as shaman for himself. When he blew [560] on\nhimself he let it go. At once he sat up in the canoe. There was not the\nleast thing the matter with him.\n\nThen he moved slowly to the one in the middle and squeezed his also.\nThen he, too, was about to die and acted as his own shaman. After he\nhad blown on himself for a while, he also let his go. The chief had his\nnest [561] in the middle. He sat in it.\n\nAfter he had done this to all in the canoe he also seized the chief\u2019s.\nHe, too, began to die. His canoe companions acted as shamans for him.\nThey blew upon him. But he did not let his go. They tried to hurry each\nother. \u201cQuick, paddle away with the chief to get a shaman for him.\u201d\n\nThen they landed, and they got shamans for him. And they acted around\nhim, but he squeezed it all the more. All the shamans could not heal\nhim. Instead he squeezed it tighter. Then he began to die, and they\nsaid \u201cQuick, go and get the chief,\u201d and they went for him.\n\nThen they went to get him, and they landed. But he was a great shaman,\nand, as soon as he put his head in, he saw the one who had seized him.\nAnd he said to him: \u201cLook out for yourself, grandson. Those on the\nother side are not chiefs.\u201d [562] He was chief among the shamans, they\nsay. His name was S\u00eendj\u0101\u2032\u00f1a-i.\n\nAnd, when he began to perform around him, he slackened his hold. But,\nwhen another shaman began to act around him he squeezed it harder, and\nhe was dying. And, when still another acted around him he squeezed it\nmore again, and again he almost died.\n\nAnd, when the chief shaman again performed, he let go his hold. Then he\ngot strong. All the time he said the same thing to him: \u201cTake care,\ngrandson. They are not chiefs on the other side.\u201d[562] And, when a\ndifferent one performed around him he squeezed it harder, and he began\nto die.\n\nThen he acted around him again, and they said to each other: \u201cGive the\nchief whatever he wants.\u201d Then they brought a box from near the wall\nand took his younger brother\u2019s skin out of it. Not a part of it was\nlost. His finger-nails and toe-nails were all there.\n\nThen they put it before the big shaman and turned over to him all kinds\nof property. These and the human being he put inside of his blanket and\nwent out. Immediately he took him over to Skedans, and he gave him\ndirections: \u201cI will cause sickness at Skedans. When one first falls\nsick and they do not get you, do not pay any attention to him. He will\ndie. And, when another is sick and they take property to you, save him.\nAnd, when another is sick and they do not take you, pay no attention to\nhim. He, too, will die. When one again falls sick, you will receive two\npieces of property. When another falls sick, yours will become three,\nthen four. It will increase until you receive ten pieces. When there\nare many sick, every time one falls sick they will go for you alone. On\nthe other side they are not chiefs.\u201d\n\nThen they landed, and he put his younger brother\u2019s skin on him. He\nbecame alive. And what he told him happened. When many fell sick they\nemployed him only. In exchange for what he got he became a chief. With\nit he potlatched.\n\n\n\nI also obtained versions of this story at Masset and in Alaska.\n\n\n\n\n\n\n\n\nBIG-TAIL.\n\n[Told by Job Moody of the Witch people.]\n\n\nMouse-woman adopted him. [563] Presently, after she had lived at\nSkidegate for a while, supernatural powers began to try him. After some\ntime he began to be a shaman. By and by he became a real shaman.\n\nThen he prepared to dance upon the surface of the ocean. He was going\nout after whales. Then they began to observe the regulations. [564]\n[They did so for] five nights. The old people were afraid to let it\nbecome ten nights. If the number of nights were even, they said his\nsupernatural power would be spoiled. For that reason they said they\nwanted it uneven. When some said there were ten nights, and some, too,\nsaid there were nine, the supernatural power came through him.\n\nThen he asked them for his name. \u201cWhat kind of supernatural being am\nI?\u201d he said. Then they guessed at his name. By and by an old man said:\n\u201cGreat shaman, you are\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea.\u201d [565]\nThen he jumped up and ran around the fire four times. And he named\nhimself as follows: \u201cI am he, grandson. I am he.\u201d\n\nWhile he was speaking through him he said to him: \u201cHow many whales are\nthere going to be?\u201d He said to him: \u201cOne floats at Point-t\ua71d\u0101\u2032\u0142\u1d00s.\u201d\n[566] And he said to him, \u201cOne is floating below Ku\u2032nga-i.\u201d [567] Then\nhe (the shaman) looked there and the whale floated there. Then he sent\na person thither. He saw nothing. Only coots floated there. And, since\nhe did not find it there, he (the shaman) again looked, and it was\nstill floating there. Then he became angry, because he (the spirit)\nkept fooling him.\n\nNow he put tobacco into his mouth. After it he put in calcined shells.\nThen he went down to the house of\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. And he\nentered his house. And\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea said to\nhim: \u201cBig-tail, bring that box of mine to me.\u201d Then he put his box\nbefore him. They sat at either end.\n\nThen he took out a dancing hat with sea gulls carved upon it. And at\nthe very edges of the box Big-tail stopped him as he held it. And he\nasked Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea:\n\u201cWhat will happen when one sings for it?\u201d [568] And he said to him:\n\u201cThere will be two whales.\u201d Then he absolutely refused it.\n\nAnd he reached his hand into the box for another one. When he took that\nout he also seized that. \u201cWhat will happen when you sing for it?\u201d\n\u201cThere will be two whales.\u201d That, too, he refused.\n\nThen Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea became\nangry. Now he said to him: \u201cThis he also refuses. What can you do,\nBig-tail? I will destroy you with a strong current of water.\u201d And he\nsaid to him: \u201cLet it flow at me. Human beings will laugh at you.\u201d\n\nAnd, when they talked well to each other again, he took another out.\nWhile they yet held this one between them, he saw it was a chief\u2019s\ndancing headdress with the carving of a hawk upon it. [569] And he\nreached right into the box for it. And they held it between them in the\nbox.\n\nThen he again asked him: \u201cWhat will happen when one sings for it?\u201d And\nhe said to him: \u201cThere will be ten whales.\u201d He also refused that. While\nthey held the dancing hat between them, some handsome persons with\ncurly hair over their foreheads and large eyes kept coming out from\nbehind the screens and going back again. He wanted them and pointed at\nthem. \u201cLet those persons sing.\u201d And he refused to give them away. All\nthat time he also held the dance hat. By and by he let him have [these\nalong with] the headdress. Then they struck the two persons on the nose\nand pushed them out.\n\nIn that house he learned how to tie on the strings of the headdress.\nWhen he had finished learning how the flicker feathers were going to be\nplaced upon it, he went away from him again.\n\nThen he imitated the headdress. And, when it was finished, he danced\nwith it on. And he began to say: \u201cThe sea otter will come floating.\u201d\nAnd he said: \u201cOne is floating on the seaward side of Sqai\u2032\u00adyas.\u201d [570]\nThen they went to get it. It was really floating there. As he had seen\nalready, blood was running out of its nose. After that, as he sat in\nthe house, he told them where another one was floating. And when they\nwent there it was really so.\n\nAfterward they kept on being found in this way. When one was out in a\ngood place where currents met, he did not count whether there were\nfifteen, twenty, or ten. [571] Then he said if they would give him and\nhis mother some of them, he would always have them found floating in\nthis way.\n\nThen they began finding whales in the place where he had told them\nthere were whales, although they had not found them. They now found\nthem, although he did not say [again] that they were there. [572] They\nceased getting sea otter.\n\nAfterward, when he had acted as a shaman does for a while, he said: \u201cI\nwonder what is going on in the house of\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. I wonder\nwhy a drum sounds.\u201d Then he chewed tobacco and said he would go down\nand see. And he fell asleep. After he had slept for a while, tc\u014dx\u014d\u2032x\u014d\n(noise of waking up) [was heard], [573] and he called to his wife. He\nhad married a woman he owned (i.e., a slave). \u201cMiddle, [574] help me to\nsit up.\u201d Then she pulled him up.\n\nAnd, after he had sat there looking unhappy for a while, he said:\n\u201cSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea is going\nto give a feast. The drum sounded because they are practicing songs. He\nis going to invite all the supernatural beings. I will go down again\nand look on.\u201d\n\nSome time after that his drum sounded again, he said, and he went down\nto him again. Then he entered his door, and\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea said to\nhim, \u201cBig-tail, I am going to invite the supernatural beings to a\nfeast. Come and sit near me so that we may both look on.\u201d Invitation\nhad already been sent out.\n\nAfter some time had passed, they began to come in. At that time he put\nBig-tail in his armpit. The killer whales came in through the doorway.\nThe ends of their dorsal fins touched the roof of the house. And, where\nthey were to sit, they came out of their skins and sat.\n\nAfter they had continued to come in in this way for a while, a certain\none who had to cramp his fins to enter came in and sat down.\n\nAfter that the house creaked. A strong current flowed in through the\ndoorway. In it a great amount of seaweed was mingled. Through the\ndoorway there also came a black cloud. Rain blew on their faces. All\nthe supernatural beings held their heads down. Some time afterward a\nsmall being stood up where it had been. He wore a four-crowned dancing\nhat. And he began to ask them: \u201cWhat will you do with human beings? Are\nyou going to save the human beings?\u201d Then there were again black\nshowers. Snow also fell about the house. And he again stood in his\nplace. And he again asked them what was going to be done with the human\nbeings. Then there were again black clouds. Hailstones also flew about\nthe house and into their faces. Again the supernatural beings held\ntheir heads down. And he stood up in place of these and went in where\nhe was to sit. Nothing happened. That was South-east, they say. [575]\n\nDuring that time\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea held him in\nhis armpit. He let him look at the supernatural beings. But the\nsupernatural beings did not know it.\n\nAs before the house began to shake. Presently the feet of someone\nappeared coming in through the doorway. After some time had passed he\nstepped in, and the house shook. Then the supernatural beings said:\n\u201cA\u201d. He took a step with the other foot. Something with large, broad\neyelids entered. Nothing happened.\n\nSome time after that something came along making a rattling noise. By\nand by she came in with a crowd of female servants. Djila\u2032qons [576] it\nwas who came in among them. She had her eyebrows painted with red\npaint. They entered. Something about her sounded like a rattle.\nBig-tail kept his eyes upon her all the time.\n\nBut Woman-sitting-and-smelling [577] walked in before her. After having\nsat there for a while she raised herself up. She began to talk to\nDjila\u2032qons. She asked her why she had painted her eyebrows red, and\nDjila\u2032qons answered: \u201cI had it done on your account.\u201d Then she turned\ntoward the wall and wiped it off. And she turned toward the fire and\nsat down.\n\nSome time after they say that Pestilence [578] came in. His canoe was\nlike a white man\u2019s vessel. Sparks flew out of it. They went through the\nhouse. For that reason the supernatural beings were afraid. The things\nthat came out of it are what cause sickness. The supernatural beings\nfeared they would strike them. He refused to enter. He went back.\n\nThen the nephew of\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea went out\nand said: \u201cYou are not the only one who has supernatural power. I have\nsupernatural power. My uncle also has supernatural power. So you better\nnot come in.\u201d Then he (the nephew) entered, and, when he untied a\nlittle something against the roof of the house, which was like a hollow\ntube closed with knots at both ends, Pestilence\u2019s canoe was quickly\nturned about. Then he said he would enter. \u201cI will go in.\u201d Presently he\nentered. Nothing happened. [They say it was Tidal-wave [579] who owned\nthat.] All that time a space was left vacant in the rear of the house.\nNo one sat there. By and by the one who came in first sang. And, after\nhe had finished singing, he acted with a mask on from behind the screen\nthey had stretched across. After he had acted with the mask on for a\nwhile, it split crosswise [580] on his face, and snow came out of it in\na broad sheet. Then it fell first by the vacant seat. After that it\nfell in front of the chief\u2019s house. And after that his face also split\nvertically.[580] Out of the split the same substance fell. That was\nproperty, they say.\n\nBig-tail was guessing. \u201cI guess it is he on whom we live [for whom the\nvacant space is left]. It is for The-one-below.\u201d [581]\n\nThe next one who came in also started to sing. Afterward he also came\nout from behind the screen wearing a mask. After they had sung a\n\u201cPower-song\u201d for him a while and put words into it, his face also split\nopen. Something white and broad fell down around the house in front of\nthe chiefs. Again it fell first by the vacant seat. When they put words\ninto it again it split vertically. Then it again fell first by the\nvacant seat. After that it fell in front of the chiefs.\n\nAll the supernatural beings did the same thing. Sometimes one stood up\nwith his fins on. In that way the sleight-of-hand performances went on.\n\nAfter some time had passed\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea also began\nto dance. Then he made a good speech to the supernatural beings, after\nwhich he also sang. When he had got through singing he, too, came out\nwearing a big mask. He also wore a big fin. When they put words into\nthe power song his mask also split. Out of that, too, something white\nfell. Some fell first by the vacant seat. Then they stopped singing the\npower song.\n\nThere was a great pile of property for those in the house. Before they\nentered their provisions came rolling in before them through the door.\nThey had two [boxes] or, if chiefs, four. Now they began to eat. It was\na whale. And they cut it around and around right from its head and\nstretched it around in front of the supernatural beings. They spliced\nanother to that also, and then they all began to eat. [582] After all\nhad eaten for some time they stopped. All the big beings went off.\n\nThen Big-tail also went to Skidegate. After he had performed for a time\nin the same way as formerly, and, when they were starving, all began\ngiving him the food they had saved up. Cranberries, wild crabapples,\ns\u012bg\u0323\u0101\u2032n, [583] roots put up in cakes, [584] berries put up in cakes, and\ngrease, they gave him. They gave these quietly to him while he slept.\nThere was also a quantity of Indian tobacco with them.\n\nAnd, after he had slept for a while, he spoke again in the same way as\nformerly, \u201cTc\u014dx\u014d\u2032.\u201d[573] Then he got up carefully and gave away all off\nof the top into the fire. [585] Then he also spilled out fresh water\naround the fire. He gave these to\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. After that\nhe ate all of it. That night he performed.\n\nAnd next day he said: \u201cGo out to hunt.\u201d Then they found a whale floated\nashore near by. And on account of that the Skidegate people ceased\nbeing hungry.\n\nSome time later Supernatural-being-people-always-go-to begged him to\naccompany him. \u201cBig-tail, go with me to see my elder brother.\u201d And he\ndid not know where he wanted him to go. Then he went with him as he\nrequested. Then he launched a square canoe, he put Big-tail inside of\nhis clothing, and they started off.\n\nThey went, went, went for a while, after which they came in sight of\nsomething white in the ocean like a mountain, and he let him look out\nat it. He said to him: \u201cBig-tail, there is the house of my elder\nbrother,\u201d whereupon a strong wind arose, and they returned. They barely\ngot home safe.\n\nThen they dried themselves around the fire in the house of\nSupernatural-being-people-always-go-to. They talked with one another\nabout it. He was among them. Then he said to him: \u201cBig-tail, when\nanother good day comes, come to go with me again.\u201d\n\nSome time afterward he went to his town again. And, when he entered, he\nasked him: \u201cBig-tail, will you go with me again?\u201d \u201cYes,\u201d he said to\nhim. At once they started off again. After they had paddled seaward for\na while he said his house had again come in sight. He let him look out.\nIn truth his great white house appeared at intervals over the waves.\nAnd again a strong wind arose from the house. It drove them back again.\n\nAnd, when they again got into the house, he called to him: \u201cBig-tail,\ndo not go with me again. My elder brother refuses to let you see the\ninside of his house. That is why the wind is high for us. Do not go\nwith me again.\u201d That was the only one among the supernatural beings\nwhose house he was unable to see. His name was \u201cChief.\u201d [586]\n\nSome time after he got back Y\u00e4\u2032y\u016b [587] spoke through him. He made\nthings happen by speaking through him. Four whales floated about. He\ndid the same thing to him as the neighboring supernatural being had\ndone. \u201cLet me go, for I want to see why a drum sounds in the house of\nSupernatural-being-looking-landward (another name for Y\u00e4\u2032y\u016b).\u201d\n\nThen he lay down. He lay there for a while and entered his house. Then\nsome persons, with their fins together, stirred up soapberries in\nsomething made of great boards painted on the outside, they used to\nsay.[587] They looked like Peninsula-point [588] soapberries, yet they\nwere different. Now he came home.\n\nHe spoke through him for a while longer. Then he became lame. And,\nafter he had sat in the house for a while, he said: \u201cLet me go down to\nsee why a drum is sounding in the house of\nSupernatural-being-looking-landward.\u201d Then he chewed tobacco, lay down,\nand continued there for a while.\n\nNow, when he entered his house, Supernatural-being-looking-landward\nsaid to him: \u201cI am glad to see you, Big-tail.\u201d In those words he said\nhe was glad to see him. At this time they raised up the stuff they were\nstirring up with a stick, and it stuck to it. Before he had eaten of\nthat he went up, and, when he awoke, he said: \u201cWhy did I come away so\nsoon? I ought to have eaten whale tongue with them.\u201d\n\nAfter he had sat there for another space of time, he said: \u201cI wonder\nwhy a drum has been sounding in the house of\nSupernatural-being-looking-landward. Let me go down again.\u201d\n\nThen he chewed tobacco, and, while he lay there, he got into his house.\nEven while he was in the doorway he called to him: \u201cWait, Big-tail, you\nbetter not go up from me. I will invite the supernatural beings.\u201d\n\nImmediately he invited the people. They came in at once. When all got\nin he began to dance before them. They who came in wore fins. He\ndressed himself up and came in, and lay down in the rear of the house,\nwearing a full killer-whale suit. His fins touched the roof of the\nhouse. Then he came out of it, and, as he held it in his hands, he\nsaid: \u201cReal dorsal fin. Real dorsal fin. What human beings call in a\ncommon way a dorsal fin (\u0142g\u0323\u1d00n). Real dorsal fin.\u201d After he had stood\naround a while, he said: \u201cHuman beings keep saying this about me. They\nkeep saying that I used to be a human being.\u201d [589] All in the house\nlaughed at him. It was as if things moved the house.\n\nNow they began eating what they had stirred up. They say they were\nwhales\u2019 tongues. Now, when this was over, the coast between Skidegate\ninlet and House-point [590] was strewn with whale jaws which had\nfloated ashore. The things they ate in the house of\nSupernatural-being-looking-landward really floated ashore.\n\nA long time after that they again began to starve. And there was\nnothing to eat at Skidegate. Then they took him to Da\u2032x\u0323ua [591], and\nthey lived there with him. And they were starving there. Then they\ngathered edible fern stumps right behind them. Those they ate. They\nhunted outward and inward. [592] Sometimes one found the body of a\ncoot. They ate all these things.\n\nOne time he performed all night. Then\nSupernatural-being-looking-landward said to him: \u201cBig-tail, have them\nstop making the little supernatural women living along the shore cry.\n[593] Say that I will give the human beings something.\u201d\n\nAnd next day he repeated it to the people. \u201cLet no one go anywhere.\nSupernatural-being-looking-landward says he will give some food to the\nhuman beings.\u201d But still they all went out to look for food again up\nand down the inlet.\n\nThat night he again sang a song for himself. In the night the wind blew\nin from the sea. At daybreak he stopped singing. The day after that one\nwent out very early. Astonishing! He came in and he said, \u201cGet up\nquickly. It lies near Eagle-rock. [594] Astonishing!\u201d All moved at\nonce. He did not eat of it because he was a shaman. Now they were\nsaved. They stopped starving.\n\nAt that time the slaves at Skidegate starved to death. Then a man of\nthe Seaward-sqo\u0101\u2032\u0142adas set snares at \u029f\u0101\u2032st\u1d00la\u00f1 [595] for cormorants.\nHis slaves alone did not die. Then one tried to set snares near him,\nand he refused to have him there. He obeyed and went off. He was named\nG\u016b\u2032stas. He killed people by means of witchcraft. That is why they did\nwhat he told them to.\n\nAfter another long space of time had elapsed, Welcome-point\u2019s[567] son\nspoke through him. He put words into his song inside of his father\u2019s\nhouse. He sang to get his father\u2019s things he had promised. He was\nunsuccessful. He sang for the spring salmon his father owns. He was\nunable to get them. His father was stingy.\n\nNow an old man in the house said: \u201cThe chief\u2019s son would do it if he\ncould. Even I will put out a few sea-eggs.\u201d The first time he promised\nnot the least thing happened. Because the old man said he would put out\na little, they had more sea-eggs than they needed in Skidegate inlet.\n\nSome time after this people went to Skedans, and he wanted to go with\nthem; and he went. And he arrived there with them. And the day after\nthey went to \u029fi\u2032ns\u016b, [596] and he went with them. Then they landed at\nK\ua71d\u016b\u2032d\u1d00s\u029f\ua71dxa, [597] and he crept ashore. Then he lay in the sunshine.\n\nThen they said to him: \u201cHurry, Big-tail, and come.\u201d And he entered the\nhouse of Ku\u2032ndj\u00eegit. [598] \u201cIs it you, Big-tail?\u201d And he said it was,\nand he was glad to see him. And now he saw the inside of his house. He\nsaw whale tails lying piled one over another in all four corners. He\nwas proud of the inside of his house. He had the most whales of all the\nsupernatural beings. That is why he showed it to him. He did not speak\nthrough him.\n\n\n\nThis story is one of the most important for an understanding of\nshamanism among the Haida. The word used for \u201ctail\u201d here is applied to\nthe tail of a fish or whale, and the word for \u201cbig,\u201d q\u014d\u2032na, also\ninvolves the idea of great power.\n\n\n\n\n\n\n\n\nTHE STORY OF HIM THROUGH WHOM \u0141\u1d00\u2032GUA SPOKE\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, to whom it was related by\nan old man of Ninstints]\n\n\nAt Middle-town [599] \u0141\u1d00\u2032gua spoke through a certain one. After he had\nacted as shaman for a time, while they sang for him, he began to whip\nsomething. At once he began to fast. All that time he whipped it. The\ntown people wanted to see it. They wanted to see the thing he spoke\nabout. [600]\n\nAfter a while he sang that he held his supernatural power, \u0141\u1d00\u2032gua, in\nhis teeth at the end of the town. His supernatural power also made the\nwater smooth for some time. All that time they fished for black cod.\nEvery time they came in from fishing those who handled the lines gave\nhim two black cod. His wife had a great quantity.\n\nBy and by \u0141\u1d00\u2032gua told him to go out fishing with them. He went with\nthem at once. After they had fished for black cod for a while and had\nstarted away, they came to a point of iron sticking out of the water.\nThen the shaman sat upon it. [601] And he gave them directions. \u201cGo in,\nand then come out to meet me,\u201d he said to him.\n\nAs soon as they had unloaded their black cod, they went out to meet\nhim. It was evening. They called out to one another. Then they\napproached each other. When they called out after it had become dark he\nanswered them. At once they went to him. Immediately all the canoes\nbegan to tow it ashore. They used a black-cod fish-line for the\npurpose.\n\nAfter they had paddled for a while, it became broad daylight, and they\ntowed it in at the end of the town. It was only for\nThose-born-at-Sa\u2032ki.[599]\n\nAfter they were through eating they began to split off iron wedges.\nWhen they got through with that they began to hammer out the iron. They\nmade spears and knives of it. The news of this iron passed over the\nisland. At once people started to come for the iron. They exchanged a\nslave for one piece of iron. They kept selling it. They worked this\ninto war spears throughout all of the villages.\n\nAfter they had traded with this iron for a while, Inlet people [602]\ncame in ten canoes. After they had been there for a while, news came\nfrom the towns up the inlet that they would try to make trouble for\nthem during the gambling. Then the Middle-town people said they would\nnot let them do it at their town. They were on the side of the Inlet\npeople. Secretly they made different arrangements. They deceived [their\nvisitors] by saying they were on their side.\n\nOne morning they came to gamble. As soon as they landed they spread out\ntheir gambling mats. They formed a line on the side toward the sea. The\nMiddle-town people told the Inlet people not to be afraid. At once they\nbegan to gamble. And after the town people had put on their weapons\nthey stood behind them. They held their spears, and they held their\nknives.\n\nAfter they had talked for a while over the betting and had begun to\ngamble they stood with their spear points upward. Then they turned\naround at once and speared all. They killed all. The others did not\nscratch a skin in return. All their wives and their children who were\nin the houses they enslaved. Not one escaped.\n\nThen the news that they had destroyed them went over this island and\nthe news also reached the Inlet.[602]\n\nAfter that one for whom they were going to get a grave post slept\nalone. His mother-in-law, who was a widow, stayed with him. When winter\ncame he told them to make a pole in the shape of a killer whale\u2019s\ndorsal fin, the lower part with the carving of a grizzly bear upon it.\nHe belonged to the Slaves. [603]\n\nAt once they went out to get it. They came to tell him. They pulled it\nashore, and, after they had carved it for a while, it was finished. And\nthe day before the one on which they were to raise the grave post he\npounded up tobacco and gave it to a shaman there.\n\nThen his supernatural power entered him. They sang for him. Very soon\nhe got through. Then he said: \u201cThere are many eyes of strangers upon\nme. Over there, too, lies my trunk.\u201d\n\nNow it was night. In the night the Inlet people came to the town and\nkilled all the people. They enslaved all the women and the children.\nAll the time that he who got the grave post was supposed to be sleeping\nalone he was in love with his mother-in-law. His name was\n\u201cSealion\u2019s-neck.\u201d\n\n\n\n\u0141\u1d00\u2032gua was a Tlingit spirit, and there were several stories told about\nhim. The following was taken down by me in English:\n\n\u0141\u1d00\u2032gua once \u201ccame through\u201d a Tlingit. He was a poor man, but his Power\ntold him that some day he would be rich. By and by enemies came and\ncarried him off as a slave. While he was still a slave, his Power came\nto him again, and told him that he would be a chief. He said: \u201cNo, how\ncan I be a chief, when I am a slave sitting near the door? You better\nstop talking to me.\u201d \u201cNo, by and by you shall be a chief.\u201d He was a\nslave for five or six years, and during all of that time his Power kept\npromising him that he should be a chief. One night, when he was acting\nas a shaman, his Power threw something called L\u0101\u2032nas ya\u2032m\u1d00g\u0323a, which\nmakes people love each other, on the whole village, and everyone fell\ninto a deep sleep. Then he and some of his fellow slaves filled two\ncanoes with children whom they were going to enslave, and the canoes\nwent off without a paddle being used. Long after day came the parents\nawoke and pursued, but, when the pursuers came near them, the slaves\u2019\ncanoes became islands covered with trees, and they were passed by. When\nthe pursuers passed on their way back, the same thing happened again.\nFinally he reached his own town and, from the sale of the children he\nhad taken off and from the property received from the relatives of the\nslaves he had liberated, he became a great chief.\n\n\n\n\n\n\n\n\nCLOUD-WATCHER\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo]\n\n\nA Tlingit supernatural power spoke through him. After he had acted as\nshaman for a while, and, when all were at T\ua71d\u0101\u2032\u0142di, the son of the chief\nof the salmon spoke through him. At that time there were no salmon on\nthis island. Then the salmon came like a strong wind.\n\nAt that time he used to go into a deep place. His moose-skin blankets\nhad pictures of salmon on them. He also wore a dance hat. He had a\ndancing skirt. He had rattles of puffin beaks.\n\nAt that time the chiefs refused to allow him [to go down]. They told\nhim he would swim away forever. Then he became disgusted, so they said\nthe salmon would be lost, and they let him go down. They let one who\nwas always truthful go with him.\n\nThen they sang for him in the way he told them. \u201cWhen I go down, do not\nstop singing the spirit song until I get back.\u201d Just at evening he\nprepared to go, and, after he had danced around the fire for a while,\nhe went down. Immediately L\u0101\u2032ma [604] went after him. After he had gone\nthey sang for him, and he went into a deep place.\n\nThen he lay still in the creek like a dog salmon. L\u0101\u2032ma thought he\nwould swim away, and he held the lower edge of his moose-skin blanket\nin his hand. After he had stayed in the water for a while, he jerked\nlike a dog salmon sending out eggs. After he had done this four times\nhe stood up. He was not wet in a single spot. All that time they sang\nfor him in the house.\n\nThen there were great numbers of dog salmon in the creek. When he stood\nup in the house all looked at him. He was not wet in the least. Then\ndog salmon nearly surrounded the coasts of this island. Before that\nthere were few salmon, but a strong man dried three dog salmon during a\nseason. The strongest man got five. They put two away, and, taking one\nalong as provisions, they spent the winter in the neighborhood of\nmussels.\n\nHe had them get a large drum off of the east side of a big cedar. They\nused to hang that up.\n\nAfter that S\u1d00qaiy\u016b\u2032\u0142 [605] spoke through Cloud-watcher at \u0141g\u0323\u014d\u2032gi. When\nhis voice came through him he ran into the sea. Then he started around\nthe town begging. He came into a house and held out his blanket. \u201cDj\u016b\nx\u0323und\u00e2\u2032-\u00ee.\u201d [606] They did not understand his words. By and by in one\nhouse he entered Djat-gitc\ua71d\u00ee\u2032\u00f1gaga guessed what he meant and put five\nplugs [of tobacco] into his blanket. At once all in the town gave to\nhim. They each gave him five plugs.\n\nSome time after this they were all at Sea-grass town. [607] Then there\nwas much sickness. And an old woman went to the end of Sea-grass Town.\nThen she held her hands up. She wanted Power-of-the-shining-heavens\n[608] to look upon her. From above they saw what she did.\n\nAfter that, when autumn came, three towns were gathered together at\n\u029fgak\u00eetsgal\u0101\u2032\u00f1a. [609] They were there on account of A\u2032nkust\u1d00. [610]\n\nAfter that, when they went to get provisions, a Town-of-Dj\u012b\u2032gua [611]\nman named Waters became a shaman at \u0141g\u0323\u0101\u2032g\u0323a. [612] At once they built a\nlarge house for dancing. All the time they were dancing there he did\nnot mention his name. He was left-handed. He held a club on the left\nside. On his right side he held a war knife, wearing it point outward.\nThey sang for him. He also had a grizzly bear head.\n\nAfter they had sung a while for him he ceased to use these things and\nwore different ones. At once he again stood up for the dance. After\nthis dance had gone on for a while there, they came to Sea-grass town.\n\nAfter the dance had gone on at Sea-grass town for a while, he told them\nwhere an eagle was sitting. He foretold that there would be two blue\nfeathers on either side of its tail. At once they went to get it, and,\nwhen they had got it, although they did not speak to him, where he lay\nin the house he struck the roof in his joy. Then he mentioned his two\nnames. \u201cI am Wu\u2032ltc\ua71dixaiya. I am \u016adagi\u0101\u2032g\u0323\u1d00\u00f1.\u201d That was the Moon\u2019s\nyoungest grandchild. [613]\n\nWhen they went to Metlakahtla to gamble he became angry with one\nopposite him, and, when he stood up, he became ten. For that reason his\nelder brothers were afraid of him.\n\nBecause they had mercy upon the one who held up her hands, he (the\nMoon\u2019s son) came down to Sea-grass town. He still had the eagle in his\npossession and used the bone club and the knife. At that time\nHe-with-only-one-fin [614] talked to him. \u201cChief, I know you. You are\nHa\u2032ost\u012b. The people are afraid of the things you use. The chiefs\u2019 sons\namong the people, when they dance, use good rattles.\u201d At that time he\nstopped using the knife and the club. His words pleased him. He held a\npuffin-beak rattle and a large rattle in his hands. On the left side he\nalso held a chief\u2019s rattle. He began to act in two different ways.\n\nWhen he first started to perform they sang a spirit song for him: \ud834\udd06\nGil\u00e2\u2032d\u1d00m ga\u2032dani gia \u00e2 g\u012bl\u00e2 \ud834\udd07 \ud834\udd06 \u00e2maiy\u00e2 ga w\u012bn\u00e2xn\u00f4x n\u00e2 gaa \ud834\udd07. [615]\nBefore they sang he sang alone. \u201cWho is the great supernatural power?\u201d\nThis is the spirit song that they used to sing for him. At this time,\nafter he had acted as shaman for a while, he stopped using those\narticles.\n\nAnd he also used to wear fine cedar bark hanging from around his neck.\nHe held one end of these hanging in a bunch over the fire and then\nacted as a shaman. Then burning coals flew round upon them. At once\nthey began to dance. All wore fine cedar bark hanging down from their\nnecks. They had two strings of it around their arms. They also had some\naround their heads. On top of this [small] trees were stuck in. They\nused to dance with these. \ud834\udd06 \u201cY\u00e2 h\u00f4 \u0113 ah\u0113haiya \ud834\udd07 come hither great\npower.\u201d[615] They all danced, singing this.\n\nThey came in dancing. Then, when they came in, he looked at them from\nwhere he stood in the rear of the house. He looked to see if anyone\nwere sick. If one smiled a little, he said: \u201cThe people have untroubled\nminds.\u201d\n\nWhile that was still going on, summer came. When they were going off to\nthe lonely places (i.e., camps) he started to sing another song. [616]\nThis was the song. When he got through singing he stood up, and he\nsaid: \u201cPeople, you are safe. Wherever you go in your canoes, sing this\nsong. You are safe.\u201d He came down and helped them. While he (the\nspirit) was still speaking in him (the man), he died.\n\nHere is all of this.\n\n\n\nThe name Cloud-watcher occurs in one other place, in \u201cThe story about\nHim who destroyed his nine nephews.\u201d He belonged to the Town-of-Dj\u012b\u2032gua\npeople, an important Eagle family at the old town of Kloo.\n\n\n\n\n\n\n\n\nSTORY OF THE SHAMAN, G\u0323A\u2032NDOX\u2019S-FATHER\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo.]\n\n\nG\u0323\u1d00\u2032ndox\u2019s father was making a canoe inland from one end of Sea-grass\ntown. [617] One evening, when he came home, he dropped dead [618] on\nthe sand at the end of the town. Then they ran to him, and carried him\nover to his house.\n\nQo\u0142dai\u2032y\u00eak [619] spoke through him first. Whenever his uncles became\nshamans, he always made a hole in their minds first. He did not tell\nhis name. Instead he turned about around the house. After they had\ntaken him in and came to know that it was Qo\u0142dai\u2032y\u00eak, they began to\nsing a song for him. After they had carried him around the fire four\ntimes he began turning around.\n\nAfterward H\u016b\u2032d\u1d00giag\u0323\u1d00\u00f1 also spoke through him. He acted like the former\none. When he had ceased to act S\u1d00qaiy\u016b\u2032\u0142 [620] spoke through him. When\nthey sang for him he walked about entirely on the ends of his toes.\n\nAfter he had spoken through him for a while, a certain person fell\nsick. When he was almost dead they got him. Then he fasted four nights.\nAt the end of that time, just before daybreak, he went out to look for\nhis soul. Two other persons went with him. He went round the town on\nboth sides of the houses. By and by he seized his soul. He made a noise\nlike that of a young sea otter.\n\nAt once his companions seized him and carried him toward the house.\nWhen they carried them (shamans) so, they were very careful, because\nthe shaman had the soul between his hands.\n\nWhile they were carrying him along the trail, a\nSmaller-part-of-village\u2019s-stomach [621] came out of the ground. Then\nS\u1d00qaiy\u016b\u2032\u0142 said to him: \u201cGet it, master. Throw the man\u2019s soul away.\u201d\n\u201cNo, I am afraid they would laugh at me. I am also afraid of being put\nto shame.\u201d Then S\u1d00qaiy\u016b\u2032\u0142 said to him: \u201cYou will not sit among the\nchiefs in the rear of the house. You will sit among the slaves near the\ndoor.\u201d\n\nAll that time they were singing for him in the house he had left.\nPresently, after they had carried him into the house, they put a mat\nover him and the sick man. There he put his soul into his mouth.\nImmediately he was saved.\n\nPestilence [622] married one of the daughters [623] of the Moon. When\nhe heard the news about his sister in some way, Wu\u2032ltc\ua71dixaiya [624]\nwent to get his sister. He put on a steel coat and launched his canoe.\nHis canoe was covered with boards. Then he knocked down the rock front\nof the house of Pestilence with a bone club. Afterward he went in and\ngot his sister. For that reason there was much sickness.\n\nThen Wu\u2032ltc\ua71dixaiya had mercy on Sea-grass town and went down there\nalong with Dil\u1d00gi\u00e2\u2032. [625] When many people were dying he (Dil\u1d00gi\u00e2\u2032)\nwent in to dance before Pestilence. He held a long cane the surface of\nwhich was painted red. He stuck it up slantwise, stood upon it, and\ndanced. Then he made him feel good, and the sickness ceased. He spoke\nthrough G\u1d00\u2032ndox\u2019s father. Then he told him these things. S\u1d00qaiy\u016b\u2032\u0142\nstopped speaking through him.\n\nAfter he had spoken through him for a while, he wanted some turnips,\nand all in the town gave him some. Through these he became more of a\nchief in the country of the supernatural beings. When his (Dil\u1d00gi\u00e2\u2032\u2019s)\nvoice first struck him, he sang in all the houses of the town for\nhimself. After that he went into his own house. He was also always\ndancing there. \u201cY\u00e2 \u00e2 \u00e2 y\u00e2 \u00e2\u2032aiya nagun d\u00e2 \u00e2 hai i ya D\u012blagi\u00e2 ahai i\ny\u00e2.\u201d [626] This is what they sang when he danced. It is a spirit song.\n\nAfter that one of the Pebble-town people [627] came to invite them.\nThen one through whom Property-woman [628] spoke came by himself in a\ncanoe. At that time Dil\u1d00gi\u00e2\u2032 told him he had stretched some bad thing\n(or spirit) over the town. Then he danced before him. [629] And he made\nhim feel good.\n\nSome time after this, after they had gone to the mainland, a different\none spoke through him. His name was B\u1d00l\u00ea\u2032la. [630] Then they returned\nto Sea-grass town with him. Then they sang for G\u1d00\u2032ndox\u2019s father in the\ncanoe. He danced as they came. And when they landed he asked for a\nplank in the Tsimshian language. Then they had one rest on the edges of\nthe canoe. He came down upon it to the shore. [631]\n\nAnd, when he got into the house, the house cover only was open (i.e.,\nit was crowded with people). He danced the way Wu\u2032ltc\ua71dixaiya used to.\nWhen he began to dance he was proud, and he had himself pulled upright.\nAfter that was done he began to dance.\n\nAfter he had danced for a while he would say: \u201cStop and throw away the\ncedar-bark roofing. Destroy also the indoor latrine. Use cedar planks\nfor your houses. When you go to bed leave your smoke holes open. Boxes\nof property will soon fall upon you. Iron people [632] will come among\nyou.\u201d He said that. He said there would be plenty of property for them.\n\nThen all in the town danced very much again. The Kitkatla people also\nbrought over B\u012b\u2032ni\u2019s[630] songs to Skedans. They sang his also very\nmuch as they danced. At this time a schooner was wrecked [in Cumshewa\ninlet]. Then blankets were gradually distributed in quantities. This\nwent on for a long time. Then, according to his word, they used cedar\nplanks for house roofs. They also stopped using indoor latrines.\n\nThen he wanted fire drills. Now all the town people gave fire drills to\nhim. When they came in with them he let them all drill together. Then\nhe looked on. After all had done the same thing they put them into the\nfire. That was why he had them give them to himself.\n\nWhen they stopped dancing they waved their hats. He sang a song. When\nall stopped he whistled. Then they stopped singing his [song, which\nsounded like this]: \u201cTc\u00f4\u2032l\u014dh\u00f4\u2032ld\u012bd\u00f4lg\u00eets.\u201d [633]\n\nAfterward S\u1d00qaiy\u016b\u2032\u0142 again spoke through him. And, after the dancing had\ngone on a while longer, he wanted to sleep. At that time the Sea-grass\ntown chiefs would not let him. By and by, since they feared the\nsupernatural beings might say something different from what they wanted\nif they refused, they let him sleep.\n\nWhen they agreed they made a sail house [634] for him in the corner.\nAnd just at evening he went in and lay down. Next day, very early,\nbefore the raven cried he awoke (lit., departed). After that they again\ncame in dancing. When they stopped dancing he had me sit near him. Then\nhe began to tell me quietly [what had happened].\n\nAt that time he (S\u1d00qaiy\u016b\u2032\u0142) stood on top of the mountain on Q\ua71d\u1d00\u2032\u00f1ga\nwith him. Then he took a handkerchief [635] out of his pocket, put it\nover his face, and wept. His clothes were all white. But he had no\ncoat. Something with wheels [636] stood near him, and presently he put\nhim into his pocket on the right side. Then he got into this, and he\nstruck it. It went right along. After he had gone along slowly he came\nto a city with him and took him out of his pocket. And he stood up.\n\nA big being with a black skin stood there. He also had a big gun. He\nstood pointing it downward at the earth. S\u1d00qaiy\u016b\u2032\u0142 handed something to\nhim out of his pocket. After a while he took it without looking at him\nand put it into his mouth. He did not know what it was. He thought it\nwas Indian tobacco.\n\nThen S\u1d00qaiy\u016b\u2032\u0142 said to him: \u201cDo not be afraid, master. Even the\nsupernatural beings die. Where my three sets of clothing hang up, I\nhave lived a long time. I died three times, but my body never dies.\u201d\n\nWhen he went thither with him, he saw a large kettle boiling out of\ndoors. He said he did not see what made it boil. Near it was a long\nthing, the lower end of which was square, on which the Kwakiutl who had\nkilled a certain one along with a Haida were nailed. [637] They had put\nthem into the kettle. There they remained.\n\nThere he saw his uncle. Then his uncle asked him: \u201cDid you see the one\nstanding there with a black skin? He shoots down on those people below\nwho treat each other badly. Then the land below is also full of smoke,\nand there is sickness everywhere.\u201d\n\nThen his uncle [638] spoke to him through the doorway. \u201cWhy are you\nhere?\u201d \u201cS\u1d00qaiy\u016b\u2032\u0142 brought me around in that thing.\u201d \u201cBe watchful. If\none always watches, he, too, will live here. The black man always keeps\nwatch on those who are foolish.\u201d\n\nAt that time his uncle said to him: \u201cSome time ago one came down\nthrough me. And he lived in this town. Now he lives far inland. They\nfear to mention his name.\u201d His uncle talked with him for a while. Again\nhe said to him: \u201cDo not let his name be mentioned again below. You can\nnot mention his name [for it is too great]. If a child mentions his\nname tell him to stop.\u201d [639]\n\nThen he went down again with him in the thing with wheels. At that time\nhe awoke in the sail house. Not a long time afterward he died.\n\nThis is the end of it.\n\n\n\nThis story is of exceptional interest, both from the insight it gives\ninto native beliefs generally and for the picture presented of the\ninfluence exerted on those beliefs and over the external life of the\npeople also by the coming of white men. G\u0323\u1d00\u2032ndox was evidently this\nshaman\u2019s daughter, and the name appears to be Tsimshian. After he\nbecame a shaman, however, he was known, as was customary, by the name\nof the spirit who was speaking through him at the time. He belonged,\nlike two of the shamans in the preceding story, to the\nTown-of-Dj\u012b\u2032gua-People of Old Kloo.\n\nI was fortunate in having obtained information regarding this shaman\nfrom one who knew him intimately, and to whom, it appears, he confided\nsome of his spiritual experiences. The shaman is well known to all\nSkidegate Haida, and many other stories are told regarding his\npredictions. For some of these, see Memoirs of the Jesup North Pacific\nExpedition, volume V, part I, page 39.\n\n\n\n\n\n\n\n\nDJILA\u2032QONS\n\n[Version obtained by Prof. Franz Boas.]\n\n\nTen men intended to catch fish near Q\u2019a\u2032daso near \u029f\u014d [New Kloo]. They\nwent there in their canoe and caught the fish by means of snares which\nwere attached to the points of poles. One of these men wore a hat\nshowing a design of a cormorant (k\u00b7\u02bc\u0101\u2032lo) belonging to the Eagle clan.\nWhenever he caught a fish his hat fell down into the water, so that he\ndid not catch any thing more. Finally he grew angry and scolded the\nwater. He took his hat and said: \u201cI strike your vulva with this hat,\nDjila\u2032qons.\u201d Finally the people went ashore, where they made a large\nfire, intending to eat the fish. [The name of the fish was T\u0101\u2032\u029fat, the\ncharr (or rainbow-trout)]. They roasted them. After a little while a\nlarge frog came up to the fire. They took it and threw it into the\nflames, and laughed when they saw it burn. After a short while there\nwas a clap of thunder, and the frog burst. After a little while the\nsame frog came back. They put more wood upon the fire, and threw the\nfrog into it; but when it was red-hot it jumped out of the fire.\n\nNow they returned to their village. They saw a man walking along the\nbeach, following them. He shouted: \u201cWhen your canoe reaches yonder\npoint of land, one of you shall die. At the next point of land the\nsecond one of the number shall die, until you are all dead. Only the\nsteersman shall reach your village, where he shall tell what has\nbefallen you, and then he, too, shall die.\u201d\n\nAfter a little while they heard a large man coming, who struck his\nabdomen, and the sound was like that of a drum. Then they laughed at\nhim. They struck his abdomen with sticks in order to hear the noise. He\nsaid: \u201cI wish to help you,\u201d but they did not listen to him. He said: \u201cA\nfire is coming. It is going to burn everything.\u201d After a while they saw\nan animal coming, with a beak like that of a mosquito.\n\nAnother day a few men went out hunting seals. They met a seal which\nlooked up at the sky and said: \u201cThis cloud looks as though all the\npeople were going to die. The same thing happened long ago.\u201d [All these\nwere prophesies of the general destruction of the tribe.] Then the man\nreturned without killing the seal.\n\nNow the whole town was burned. The fire came from the water, burning\neverything. All the people were killed. Only a young girl who had just\nreached maturity hid in a cellar near the doorway where the people used\nto urinate. She alone was saved. Her name was Y\u0113\u029f\u02bcukx\u00b7\u012bna\u2032ng. Then\nDjila\u2032qons came from out of the water. She took her staff, beat time\nwith it, and sang a mourning song. She found the young girl, who became\nthe mother of the Dj\u02bc\u0113gua\u029fl\u0101nas.\n\n\n\nThis is one of the most important Haida family stories, Djila\u2032qons\nbeing considered the ancestress, or at all events special patroness, of\nall those of the Eagle clan, while from Sounding-property, the sole\nsurvivor of the town of Dj\u012b\u2032gua, were descended the following four\ngreat groups of Eagles: Those-born-at-Skedans and the\nTown-of-Dj\u012b\u2032gua-people of Old Kloo, the Witch people of Cumshewa, and\nthe Sealion town people of Kaisun. Besides these several claim to have\nbranched off from the above, and the L\u0101\u2032na tc\ua71d\u0101\u2032ad\u1d00s claim her as their\nancestress because a man of their family took her over to the\nTsimshian. They are not, of course, regularly entitled to the\ndistinction.\n\nA version of this story obtained by myself was printed in the Memoirs\nof the American Museum of Natural History, Jesup North Pacific\nExpedition, V, part I, pages 94\u201396, and another was printed by\nProfessor Boas in his Indianische Sagen von der Nord-Pacifischen K\u00fcste\nAmerikas, Berlin, 1895, pp. 310, 311. My story-teller gave the\nfollowing as one of the crying songs used by Djila\u2032qons at this time:\nW\u00e2 \u00e2 h\u00e2 \u00e2 g\u0323ad\u0101\u2032g\u0323a-\u0142\u00ee\u00f1a\u2032-i\u207ah\u0113y\u0113, etc., the whole being accompanied by\nweeping, sobbing, and the labored breathing that accompanies. The two\nwords mean \u201cthose who were going to have property,\u201d the thought being\n\u201cOh! those that would have had property if I had let them alone!\u201d\n\n\n\n\n\n\n\n\nSTORY OF THE HOUSE-POINT FAMILIES\n\n[Told by Tom Stevens, chief of Those-born-at-House-point]\n\n\nThe son of the town chief of House-point was half crazy. The children\nof the town played at G\u0323a\u0142na\u2032s, [640] and all went home, and he came\nafter them. And in the place where they had been playing something with\nfour faces was rolling around, [exclaiming]: \u201cGreat-crazy-days,\nGreat-crazy-days.\u201d Then he ran to catch it, but he did did not see\nwhither it went.\n\nOne time he threw stones at it. After he had done this several times he\nsaw whither it went. Then he chased it. He chased it, chased it a\nwhile, and it went into the ocean before him. And he also jumped right\nin after it. After he had pursued it along upon a trail in the ocean\nfor a while, he chased it out in front of \u201cUpset-canoe\u201d [641] and it\nsat waiting for him on the beach. Then he sat near it. It talked to him\nthere.\n\nThen it took a bag off of its back, laid it near by, took out of it a\npartly finished canoe and taught him how they were going to make them.\nIt told him how they would stretch it and would build a fire inside.\n\nThen it took cedar bark out of its bag. It told him its name was g\u0323a-i.\n[642] It told him they would use this for houses. And it told him they\nwould sew together the canoes with the cedar limbs and fasten the cross\nseats in place with them.\n\nAfter it was through telling him, it struck the man with its elbow.\nY\u016b\u2032iy\u0101\u2032\u207a. It pushed him down. It became a bird and walked down from him\nflapping its wings. It dived and came up far out. But then he saw a\nRedhead [643] floating on the water out at sea. That it was that was\nhelping the people to settle at House-point.\n\nAnd afterward he came home. And he told his friends. Then they began to\nmake a canoe. As he told them, they fastened down the seats with cedar\nlimbs. When it was broken, they sewed it together with them. And, when\nhe explained to them about the cedar bark, they also took that. They\nput cross sticks [644] in the pieces and made houses. This is how they\nbegan to live under cedar barks. And at that time they also began\nfishing in the ocean.\n\nAnd it also taught him other things in the same way. It told him how\nthey were going to fasten halibut hooks with roots. And it told him\nthat they should pull off cedar bark and weave mats out of it. It also\ntold him that they should twist it into ropes and use it that way in\nfishing.\n\nAfter some time had passed, they had snares set for eagles. And they\nsat in holes under these. When any were caught in them they broke their\nwings, and at evening they took as many as they knew were theirs.\n\nOne day a man caught one with slender claws. And, when he went for all\nat evening, one of his eagles was lost. The Tsimshian bought the\nfeathers. That was why they gathered them. Then they reported to one\nanother that one had a hawk. [645] And he who missed one of his own\nheard it was his and went to ask for it. Then they would not give it to\nhim, and some quarrels took place.\n\nThen they put on their weapons. They put on ta\u2032oga-i, [646] gorgets,\nhelmets, war coats, and two thick hides, one over another. [They had]\nwar spears. The young men had bows. And they came together. After they\nhad fought there with each other for a while, they stopped and moved\napart. [647]\n\nAfter a long, quiet interval, a person went to Peoples\u2019 town [648] to\ngamble and [saw] another come out from Peoples\u2019 town wearing\nmarten-skin blankets with the fur turned out. His gambling-stick bag\nhung from a wooden float. He reported it to them, and they ran thither.\nThen he kept crying: \u201cG\u0323\u1d00ng\u016bd\u0101\u2032\u00f1. My seed. My seed.\u201d [649]\n\nFrom the town one went to sell a copper worth ten slaves called\n\u201cUpsetter-of-the-town.\u201d And, when they were on their way back, there\nwas a great smoke at the town, and they ventured guesses about it. One\nsaid that the town was being burned. Another said that some kind of\nclam was being put into the fire.\n\nWhen they got close in front of the town of \u0141g\u012b\u0142a-a\u2032la, [650] they were\npushing one [prisoner] down to the beach. His name was\nLetting-go-of-each-other. The Inlet people [651] had burned the town.\nThe war chief was called Burnt-forest. [652]\n\nAnd, when they saw them coming, they chased them seaward. And they\npaddled toward Cape Ball to escape. Then they got near it and fastened\nthe copper to the paddle. And, when they held it up high, they tried to\ncatch them all the harder. Then they upset themselves and swam\ndownward. Chief Points-meeting-in-the-water and chief\nGoing-after-property were drowned at the bottom. Afterward Burnt-forest\ndove after the copper and recovered it neatly.\n\nThen they (the people who were drowned) went and sat in front of\nChief\u2019s [653] house. They begged him for a flood. He asked them to come\nin. They refused. The warriors started home and camped beyond Raven\ncreek. [654] The weather was calm. Toward evening two tidal waves\nrolled in out of the ocean. The first one came in and broke. The canoes\nwith their skids even drifted away. The last one even washed away the\ntrees by their roots. Half of the warriors were lost. And he\n(Burnt-forest) escaped along with his copper into the woods and carried\nit off on his back.\n\nThen, by washing away the front of Tow hill, [655] the waves washed\ndentalium shells to the surface. The Inlet [people] dug them. They\npaddled north [656] with them to sell them for slaves. They bought\nslaves.\n\nAfter that, when they quarreled with one of Those-born-at-House-point,\nhe would say in answer: \u201cWell! Inlet people ceased moving their own\nbucket handles because my uncles drowned themselves.\u201d The Inlet people\nhad plenty of slaves.\n\nAnd a man of Those-born-at-House-point made figures of the supernatural\nbeings on his house. The ends of the roof poles had images of human\nbeings on them face up. This house was washed away five times. Then he\nnamed himself Chief-who-renews-his-property.\n\n\n[The following short story, obtained by Professor Boas from Charlie\nEdenshaw, chief of the St\u1d00\u2032stas at Masset, is added for purposes of\ncomparison and as containing supplementary material.]\n\nAfter the deluge, Na\u0113ku\u2032n was the first place to emerge from the\nwaters. People were holding a council to determine which way to go.\nWhile they were still deliberating a two-faced man came and asked them\nwhy they could not make up their minds, and told them which way to go.\n\nAt that time the Raven traveled all over the earth, and one day he\nfound a cockle which was being thrown about by the waves. He heard a\nnoise inside the shell. He went near to see what it was. He hid near by\nand discovered many children in the cockleshell. He opened it and found\nmany people. Then he made towns. One of these he called Yaku lanas,\nanother one Kuna lanas, and he gave all the families of the Haida their\nnames. On the beach he made a town, Tas lanas; and in the woods he made\none which he called S\u029feng lanas (\u201crear part of the house\u201d). [657]\n\n\n\nMy informant, who is now chief of Those-born-at-House-point, began by\nsaying that when the flood raised by Raven\u2019s uncle subsided a woman was\nsitting upon House-point (i.e., Nekoon or Rose spit). This woman had\nfour teats, each of which was owned by one of the Raven families of\nHouse-point, the Eggs of Sk\u00ee\u2032tg\u0323ao Rear-town people, Point-town people,\nThose-born-at-House-point. After her people had begun to increase they\npulled grass over themselves, began to twirl one stick upon another to\nlight fires and, since they had no canoes, floated their fishing lines\noff from the great spit. The story-teller probably intended these\nparticulars to be included as part of his relation. I also have a\nMasset version of that part of the story which deals with the war at\nHouse-point.\n\n\n\n\n\n\n\n\nHOW THE SEAWARD-SQO\u0100\u2032\u0141ADAS OBTAINED THE NAMES OF THEIR GAMBLING STICKS\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nHis father was a chief in Sealion-town. [658] His name was\nPoor-chief\u2019s-son. [659] One time his father was going to have a\npotlatch. Then his father went to invite the Tsimshian. While he was\ngone, Gas\u00ee\u2032na-\u1d00\u2032ndju [660] began to gamble. After he had gambled for\nsome time, he lost all of his father\u2019s property. Then he put a bladder\nfull of grease into his gambling-stick bag. And he put it on his back\nand went away.\n\nAfter he had traveled for a while, he went in [661] at White-rocks. As\nhe went he ate all kinds of leaves. [662] Presently he wanted to\ndefecate, and he defecated at a rotten stump. And after that he again\nwent about eating leaves. After he had gone along for a while, he\npassed over the bones of two human beings upon which moss was growing.\n\nAnd, after he had gone on a while longer, he came to where two streams\nflowed down from Dj\u016b\u2032tc\ua71d\u00eetga, [663] near which lay the fresh bones of\ntwo persons. One stream was red. The other was blue. Dj\u016b\u2032tc\ua71d\u00eetga\u2019s\nmanure made it red, they say, and his medicine made it blue. Those who\ndrank from the red one died there.\n\nThen he took the grease out of his bladder, and he greased his insides.\nThen he put his head into the blue one. After he had drunk for a while,\nhe lost consciousness. When he came to himself he was standing in front\nof a big house with a two-headed house pole. And they told him to come\nin. At once he entered.\n\nThe chief [664] in the house said to him: \u201cNews of you has come,\ngrandson. You gambled away all of your father\u2019s potlatch property.\u201d\nThen the chief had a small box brought to him, and he took a hawk\nfeather out of it. Then he put it into the corner of his (the youth\u2019s)\neye. After he had twisted it around there for a while, he pulled it out\nand took out blood [665] and moss from it.\n\nAfter he had finished both he said to him \u201cLet me see your gambling\nsticks,\u201d and he gave them to him. He squeezed them. Then blood[665]\ncame out. And, after he had touched his lips to his hands, he cut\naround the middle of one of them with his finger nail. It was red. And\nhe said to him: \u201cIts name shall be Coming-out-ten-times.\u201d And, after he\nhad touched his lips to his hands again, he cut around on another of\nthem near the end. The end of it was red. Then he said: \u201cIts name shall\nbe Sticking-into-the-clouds.\u201d\n\nAs soon as he brought out his gambling sticks to him, he named them. He\ncontinued to name them: \u201cThing-always-carried-along,\u201d\n\u201cAlways-running-off,\u201d \u201cBloody-nose,\u201d\n\u201cShaking-his-head-as-he-goes-along,\u201d \u201cCommon-one,\u201d \u201cRattling-bone,\u201d\n\u201cElderberry-roots,\u201d and \u201cRusset-backed-thrush\u201d (?). [666]\n\nLarge canoes were piled up in the corner of his house. That meant that\nthe Tsimshian had come during his absence. And two young fellows who\nlooked transparent were in his house. He said that one should go with\nhim. \u201cThis one will go with you. He will take away your dj\u00eel when you\ngamble first. [667] Do not choose the fine cedar bark out of which\nsmoke comes. Take that that has no smoke. After you have counted seven,\ntake the one out of which smoke comes. Then begin with\n\u2018Coming-out-ten-times.\u2019\u201d After he had got through telling this to him,\nhe said to him: \u201cGo home.\u201d Lo! he awoke.\n\nThen he went out at the same place where he had started in. Below the\nstump from which he had defecated lay a sea otter. He looked at the\nsea. The sea otter was drifting shoreward. Then he went down to it,\ntook it, and dried it. And he went from there to Sealion-town.\n\nWhen he had almost reached it, he came to some dogs fighting with each\nother for a gambling-stick bag which lay on the left side of the place\nwhere the broad, red trail came out. The dogs fought for the fat which\nwas in it. And he looked into it. A small copper was in it. He took it,\nand he came home.\n\nAnd he came to the ten canoes of the Tsimshian who had arrived. He went\nin to his mother and ate as usual. He also drank water.\n\nNext day gambling began. He went out and staked the sea otter. They\ntried to get ahead of one another in playing for it. The Tsimshian\nwanted to gamble with him. Then one came to gamble with him. The\nTsimshian handled the sticks first. And he did not take the one which\nsmoked. After he had counted seven he took the one which smoked. He got\nthe dj\u00eel.\n\nThen he took up \u201cComing-out-ten-times\u201d as they had told him. [They\nsaid] \u201cHe is losing as he always does.\u201d Then he handled the sticks. He\ncounted ten. He had \u201cSticking-into-the-clouds\u201d and this one [besides\nhis blank] left. [668] With them he won. He stopped missing it. He\nhandled the sticks. Then he held the blank over his shoulder. He took\nit away. [669] They did not see it.\n\nHe won every single thing from the Tsimshian. After he had all of their\nproperty he also won their canoes. By and by a little old man behind\nthe crowd of his opponents, who had just bathed and had the right side\nof his face marked with paint, wanted to gamble with him. And, after\nthey had staked property, the Tsimshian handled the sticks. Smoke came\nout of both heaps of cedar bark. Then he selected that which smoked the\nmost. He got one of those with many marks. [670] And he handled them\nagain. He took the one with the smaller smoke. Again he got one of\nthose with many marks. It was a good day for him (the Tsimshian). That\nwas why he (Gas\u00ee\u2032na-\u1d00\u2032ndju) could not see his dj\u00eel. He was the only one\nwho beat him.\n\nThen his father\u2019s potlatch was over. They gave the Tsimshian their\ncanoes. Then he had the breast of his son tattooed. He had the figure\nof a cormorant put on him. He had its neck run through him. He had its\nwings laid on each side of his shoulders. He had its beak put on his\nbreast. On his back he had its tail put. He was the only Raven who had\nthe cormorant for a crest. No one had it that way afterward. The\nTsimshian went home.\n\nHe had his father\u2019s house pole made like Dj\u016b\u2032tc\ua71d\u00eetga\u2019s. At that time he\nnamed the house \u201cTwo-headed-house.\u201d The Seaward-Sqo\u0101\u2032\u0142adas own the\ngambling-stick names.\n\n\n\nAll Haida families do not have distinctive family myths as is the case\namong the Kwakiutl and Bella Coola. Some, however, have stories telling\nhow they obtained the right to certain names, crests, etc., and the\nfollowing is one of that number. It explains the origin of the names\nemployed by the Seaward-Sqo\u0101\u2032\u0142adas, a Raven family of Skidegate inlet,\nfor the sticks in their gambling sets, and at the same time how the\nSealion-town people, an Eagle family, obtained the right to a certain\nstyle of house pole with two heads. One of the old Kaisun houses,\nNa-q\u0101\u2032dji-st\u00eens, \u201cTwo-headed-house,\u201d was named from a pole of this kind\nwhich stood in front of it.\n\n\n\n\n\n\n\n\nHOW ONE OF THE STASA\u2032OS-L\u0100\u2032NAS BECAME WEALTHY\n\n[Told by Walter McGregor of the Sealion-town people.]\n\n\nHis name was Sq\u00ee\u2032lg\u0323a\u1d00l\u1d00n. [671] His wife belonged to the\nSeaward-sqo\u0101\u2032\u0142adas, and her name was A\u2032\u0142g\u0323a-s\u012bwa\u2032t. They were camping at\nDji\u0142\u016b\u2032.\n\nAnd, when the tide was low, he went seaward. He heard some puppies\nyelping. He looked for them. He could not find them. Then he began to\neat medicine. After he had eaten medicine for a while, he went seaward\nagain. Again he heard the puppies yelping.\n\nAfter he had gone toward the place where they were yelping the yelping\nsounded behind him. After he had done this for a while he found two\nsmall pups among some stones lying in a pool of salt water. Then he\npick them up and stood up planks on edge for them around a hollow\nbetween the roots of a tree behind the house. And he had them live\nthere. He hid them. He named one of them Found and the other Helper. He\nfed them secretly.\n\nWhen they became larger they went into the water early one morning.\nThey came shoreward together. They had a tomcod in their mouths. They\ngave it to him. He said he had gone out to look for it very early. And\nhe brought it into the house.\n\nAgain they swam seaward. They brought in a red cod in their mouths.\nWhen they started off again they brought back a halibut in their\nmouths. When they became larger they brought in a piece bitten out of a\nwhale. All that time he said he had found the things. When he had a\nquantity of food he carried the whale to his brothers-in-law [672] at\nSkidegate as a gift.\n\nThey were nearly starved at Skidegate when he came and gave them what\nhe had. The day after he arrived he went for firewood. When he brought\nit in the food was all gone. He wished to eat some salmon eggs put up\nin bladders which his mother-in-law owned. She did not give them to\nhim. At that time he kept repeating: \u201cI guess there will be plenty in\nthe dogs\u2019 house.\u201d Then his mother-in-law said: \u201cI wonder what sort of\ndogs have grease all over their house.\u201d His mother-in-law was stingy.\n\nNext day he again came in from getting wood and said the same thing as\nbefore. And his mother-in-law again said: \u201cI wonder what sort of dogs\nhave grease all over their house.\u201d\n\nNext day he started for Dji\u0142\u016b\u2032, and his mother-in-law went with him.\nAfter they had gone along for a while they came to a porpoise floating\nabout, and his mother-in-law wanted it. He paid no attention to her.\nAfter they had gone on for a while longer, they came to a hair seal\nfloating about. His mother-in-law also wanted that. He paid no\nattention to her.\n\nAfter they had gone on for a while from there, they came to pieces\nbitten out of a whale floating about. Those his mother-in-law also\nwanted, and he said: \u201cNasty! that is my dogs\u2019 manure.\u201d And after they\nhad gone on for another space of time, they came to a jaw good on both\nsides. Then he cut off two pieces from it and took them in.\n\nNow he landed at Dji\u0142\u016b\u2032, and he would let his mother-in-law eat nothing\nbut fat food. When his mother-in-law went down to get sea eggs he spilt\nwhale grease around before her upon the sea eggs. He also spilt whale\ngrease around in the water. He was killing his mother-in-law with\nmental weariness. [673]\n\nThen the dogs brought in two whales apiece. He (each) had one laid\nbetween his ears and one laid near his tail.\n\nHis wife became two-faced (i.e., treacherous) to him. She discovered\nthat the dogs always went out at daybreak. Then she allowed urine and\nblue hellebore to rot together.\n\nOne day, when the dogs were coming in together, she put hot stones into\nthis mixture. And, when it was boiling, she poured it into the ocean.\nAt once the wind raised big waves. There was no place where the dogs\ncould come ashore. The dogs carried some islands out to sea in trying\nto scramble up them. One is called Sea-eggs, the other G\u0323agu\u2032n.\n\nThen they swam southward. He watched them from the shore. They tried to\nclimb ashore on the south side of the entrance of Skidegate channel.\n[674] But they only made marks with their claws on the rocks instead.\nThey could not do it. Then they swam away. On that account they call\nthis place \u201cWhere-dogs-tried-to-crawl-up-and-slid-back.\u201d Then they swam\ntogether to the channel.[674] They lie in front of Da\u2032x\u0323ua. [675] They\ncall them \u201cThe Dogs.\u201d [676]\n\nHe had many whales. He filled up \u201cWhale-creek.\u201d He bent boxes for them,\nand he put the whale grease into them. By selling these he became a\nchief. [677]\n\n\n\nCompare \u201cThe story of those who were abandoned at Stasqa\u2032os.\u201d\n\n\n\n\n\n\n\n\nSTORIES OF THE PITCH-PEOPLE\n\n[Told by Walter McGregor, of the Sealion-town people]\n\n\nSome persons went out hunting from Songs-of-victory town. [678] And one\nof them put on the skin of a hair seal and lay on a reef. Then some\nwent hunting from Food-steamer\u2019s [679] town. One of them speared the\nhair seal lying on the reef with his bone spear. But a human being\nscreamed.\n\nThey used to put on the skin of a hair seal, lie on a reef and make the\ncry of a hair seal, and, when a hair seal came up, one sitting behind\nhim speared it. They speared him (the man) while he was doing that way.\nThen they went off in terror.\n\nAnd then they began fighting with one another. The Songs-of-victory\npeople went out first, and they killed Food-steamer\u2019s wife with arrows.\nThen they fought continually with one another. At that time they killed\neach other off.\n\nFalling-tide was a brave man among the people of Songs-of-victory town.\nOne time, when he got back from fighting, he threw his kelp fish line\ninto the fire. Then he occupied a fort. At that time he had nothing to\neat. He spoiled himself. [680] After that they also killed him, and\nonly the town of Kaisun was left.\n\nOne day they stretched out a black-cod fishing line upon the beach in\nfront of Kaisun with the intention of seeing how far down the house of\nThe-one-in-the-sea was. But, when they went out fishing, they never\ncame back. Then that town was also gone. [681]\n\nThey used to go fishing at night, because they said that the black cod\ncame to the surface of the sea during the night.\n\n\n\nBefore this, when the town people were still there, a child refused to\ntouch some black cod. And, after he had cried for a while, something\nmoving burning coals about called him through the doorway; [682] \u201cCome\nhere, my child; grandmother has some roots mixed with grease which she\nput away for you.\u201d\n\nThen his parents told him to go out, and he went thither. It stretched\nits arm in to him into the house, and the child said: \u201cHorrors, [683]\nsomething with large, cold hands grasped me.\u201d Then it said:\n\u201cGrandfather has just come in from fishing. I have been washing gills.\nThat is why he says my hands are cold.\u201d\n\nThen his parents again told him to go out, and he went out to it. It\nthrew him into a basket made of twisted boughs. Then the child cried,\nand they went out to look at him. He was crying within the earth.\n\nThen they began to dig. They dug after the sound of his crying in the\nearth. By and by they dug out the tail of the marten he wore as a\nblanket. There are now ditches in that place.\n\n\n\nThe chief\u2019s children in the town of Kaisun went on a picnic. They had a\npicnic behind Narrow-cave. [684] Then all went out of the cave from the\ntown chief\u2019s daughter. Some of them went to drink water. Part of them\nwent after food. Some of them also went to get fallen limbs [for\nfirewood].\n\nThen she thought \u201cI wish these rocks would fall upon me,\u201d and toward\nher they fell. Then she heard them talking and weeping outside. And,\nafter she had also cried for a while, she started a fire. Then she felt\nsleepy and slept. She awoke. A man lay back to the fire on the opposite\nside. That was Narrow-cave, they say.\n\nThen he looked at her, and he asked her: \u201cSay! noble woman, [685] what\nsort of things have they put into your ears?\u201d And the child said to\nhim: \u201cThey drove sharp knots into them and put mountain sheep wool into\nthem.\u201d Then he took sharp knots out of a little box he used as a\npillow. Now Narrow-cave laid his head on some planks for her, and she\npushed them into his ears. \u201cWa wa wa wa wa, it hurts too much.\u201d Then\nshe at once stopped. And, when he asked her to do it again, she again\nhad him put his head on the plank. It hurt him, but still she drove it\ninto his ear. His buttocks moved a while, and then he was dead.\n\nThen she again cried for a while. She heard the noise of some teeth at\nwork and presently saw light through a small hole. Then she put some\ngrease around it, and the next day it got larger. Every morning the\nhole was larger, until she came out. It was Mouse who nibbled through\nthe rock.\n\nThen she was ashamed to come out, and, when it was evening, she came\nand stood in front of her father\u2019s house. And one of her father\u2019s\nslaves said she was standing outside. They told him he lied. They\nwhipped him for it.\n\nThen her father\u2019s nephew went out to look for her. She was really\nstanding there. And her father brought out moose hides for her. She\ncame in upon them. They laid down moose hides for her in the rear of\nthe house. She came in and sat there.\n\n\n\nThen her father called in the people. She recounted in the house the\nthings that had happened. When she had finished she became as one who\nfalls asleep. They guessed that she had gone into his (Narrow-cave\u2019s)\nhouse to live.\n\nOne moonlight night they (the children) went to Tc\ua71dixod\u1d00\u2032\u00f1q\ua71d\u0113t [686] to\nplay. And two persons came to a boy who was walking far behind, took\nhim off with them, and led him to a fine house.\n\nThen they asked each other: \u201cWhat shall we give him to eat?\u201d \u201cGive him\nthe fat of bullheads\u2019 heads.\u201d And they gave him food. In the night he\nawoke. He was lying upon some large roots. And in the morning he heard\nthem say: \u201cThere are fine [weather] clouds.\u201d Then they went fishing,\nand, when it was evening, they built a large fire. He saw them put\ntheir tails into the fire, and it was quenched. And next day, after\nthey had gone out fishing, he ran away.\n\nThen they came after him. And he climbed up into a tree standing by a\npond in the open ground. They hunted for him. Then he moved on the\ntree, and they jumped into the pond after his shadow.\n\nThen they saw him sitting up there, and they called to him to come\ndown. \u201cProbably, [687] drop down upon my knees.\u201d And they could not get\nhim. They left him.\n\nThen he started off. He came in to his parents. He came in after having\nbeen lost, and his mother gave him a ground-hog blanket to wear.\n\nThen he went out to play with the others one day, and something said to\nhim from among the woods: \u201cProbably is proud of his ground-hog blanket.\nHe does not care for me as he moves about.\u201d He did not act differently\non account of this. [688] Those who took him away were the Land-otter\npeople.\n\n\n\nThe Pitch-people (Q\ua71d\u0101s l\u0101\u2032nas) occupied much of the northwestern coast\nof Moresby island between Tas-oo harbor and Kaisun, but, when the\nSealion-town people moved to the west coast, they seem to have driven\nthe Pitch-people out of their northern towns. They were always looked\nupon as an uncultivated branch of Haida, and are said not to have\npossessed any crests. Later they intermarried with the Cumshewa people.\nSome of the Cumshewa people claim descent from them, but none of the\ntrue Pitch-people are in existence. The relationship of their culture\nto that of the other Haida would be an interesting problem for\narcheologists. The following stories regarding these people were\nobtained from a man of the Sealion-town people who supplanted them.\n\n\n\n\n\n\n\n\nHOW A RED FEATHER PULLED UP SOME PEOPLE IN THE TOWN OF GU\u2032NWA\n\n[Told by Walter McGregor of the Sealion-town people]\n\n\nThe town children were knocking a woody excrescence [689] back and\nforth. After they had played for a while they began saying \u201cHaskw\u00e4\u2032.\u201d\n[690] The niece of the town chief was menstruant for the first time.\nShe sat behind the screens. [691]\n\nAfter they had played for a while a red feather floated along in the\nair above them. By and by a child seized the feather. His hand stuck to\nit. Something pulled him up. And one seized him by the feet. When he\nwas also pulled up another grasped his feet in turn. After this had\ngone on for a while all the people in the town were pulled up.\n\nThen the one who was menstruant did not hear them talking in the house.\nShe was surprised, and looked toward the door. There was no one in the\nhouse. Then she went outside. There were no people about the town. Then\nshe went into the houses. She saw that they were all empty.\n\nThen she began to walk about weeping. She put her belt on. Then she\nblew her nose and wiped it on her shoulder. And she put shavings her\nbrothers had been playing with inside of her blanket. Feathers and wild\ncrab apple wood, pieces of cedar bark, [692] and mud from her brothers\u2019\nfootprints she put into her blanket.\n\nBy and by, without having been married, she became pregnant. Soon she\ngave birth. Again she became pregnant. Again she bore a boy. After this\nhad gone on for some time, the youngest came out with medicine in his\nmouth. He had a blue hole in his cheek. With a girl they were ten.\n\nAnd she started to rear them. She brought home all kinds of food that\nwas in the town. She gave this to her children to eat. Very soon they\ngrew up. They began playing about the house.\n\nBy and by one of them asked their mother: \u201cSay! mother, what town lies\nhere empty?\u201d And his mother said to him: \u201cWhy! my child, your uncles\u2019\ntown lies here empty.\u201d Then she began telling the story. \u201cThe children\nof this town used to go out playing sk\u00eetq\ua71d\u2032\u0101\u2032-ig\u0323ada\u00f1. Then a red\nfeather floated around above them. I sat behind the planks. There I\ndiscovered that the town lay empty, and I was the only one left. There\nI bore you.\u201d Like this she spoke to them.\n\nThen they asked their mother what was called \u201csk\u00eetq\ua71d\u0101\u2032-ig\u0323ad\u1d00\u00f1.\u201d Then\nshe said to them: \u201cThey smoothed the surface of a woody excrescence,\nand they played with it here.\u201d\n\nThen they went to get one. They worked it, and, after they had finished\nit, they played about on the floor planks of the house with it. While\nthey were still playing daylight came. And next day they also played\noutside. The feather again floated about above them. Their mother told\nthem not to take hold of the feather.\n\nAfter they had played for a while the eldest, who was heedless, seized\nthe feather. His hand stuck to it. When he was pulled up he turned into\nmucus. After it had been stretched out five times the end was pulled\nup. Another one seized it. He became a shaving. After he had been\nstretched out five times he, too, was pulled away.\n\nAnother one grasped it. He became a feather. After something had pulled\nhim up five times he also left the ground. Another one seized it. He\nbecame a strip of cedar bark. After something had pulled him up five\ntimes he also left the ground. And again one seized it. He became mud.\nAfter he had been stretched out five times he left the ground. And\nanother seized it. The same thing happened to him; and after this had\ngone on for a while they were nearly all gone.\n\nThen again one seized it. He became a wild crab-apple tree. He was\nstrong. And, while he was being stretched up, his sister went around\nhim. She sharpened her hands. \u201cMake yourself strong; [be] a man,\u201d she\nsaid to her brother. When he had but one root left his sister climbed\nquickly up upon him. After she had reached the feather, and had cut at\nit for a while, she cut it down. A string of them fell down.\n\nHe who had medicine in his mouth stood over his elder brothers. Upon\nhis elder brothers he spit medicine. Then they got up. And the bones of\nthose in the town who had been first pulled up lay around in a heap. He\nalso spit medicine upon them. They also got up, and the town became\ninhabited.\n\nThey played with the feather. They went around the town with it. By and\nby it began to snow. Then they rubbed the feather on the fronts of the\nhouses of the town, and the snow was gone. [693] After they had done so\nfor a while the snow surmounted the house.\n\nAfter some time a blue jay dropped a ripe elderberry through the smoke\nhole. By and by they went out through the smoke hole. They went to see\nBill-of-heaven. [694]\n\nAfter they had gone along for a while, they came to a djo\u2032lgi [695]\nwalking around. Then he who was full of mischief tore the animal in\npieces and threw them about. After they had gone on some distance from\nthere, they came to a woman living in a big house. Her labret was\nlarge. When she began to give them something to eat the woman asked\nthem: \u201cWas my child playing over there when you passed?\u201d And one said\nto her: \u201cNo, only a djo\u2032lgi played there. We tore it in pieces, and we\nthrew it around.\u201d \u201cAlas! my child,\u201d said the woman. \u201cDoor, shut\nyourself.\u201d X\u014d-\u014d, it sounded.\n\nThen he who knew the medicine became a cinder, and he let himself go\nthrough the smoke hole. When he got outside, \u201cSmoke hole, shut\nyourself\u201d [she said]. That also sounded X\u014d-\u014d. Then he ran quickly to\nthe place where they had torn up the djo\u2032lgi and, gathering up the\npieces, put them together and spit medicine upon them. The djo\u2032lgi\nshook itself, and started for the house with him.\n\nThe djo\u2032lgi tapped upon the door. \u201cGrandmother, here I am.\u201d And when\nshe had said \u201cDoor, unlock yourself; smoke hole, open yourself,\u201d so it\nhappened. Then she began giving them food. She gave them all kinds of\ngood food to eat. That was Cliff\u2019s house, they say. She is the\ndjo\u2032lgi\u2019s grandmother.\n\nAnd they stayed all night in her house, and next day she again gave\nthem something to eat. Then they started off. After they had traveled\nfor a while, they came to where another woman lived. And, after she had\ngiven them food, they stayed in her house all night as well.\n\nAnd, after he who was full of mischief saw that the woman was asleep,\nhe went to her daughter who lay behind the screen. And he put her belt\naround himself. After he had lain for a while with her her mother saw\nhim. Then she took out the man\u2019s heart and swallowed it. [696] Then he\nput her belt around her, went from her, and lay down.\n\nNext morning, after she had given them something to eat there, she\ncalled her daughter. She paid no attention to her, and she went to her.\nShe lay dead. Then she began to weep. She composed a crying song, \u201cMy\ndaughter I mistook.\u201d Then they left her.\n\nAfter they had gone on for a while they came to where a big thing\nstood. When they pushed it down it fell upon two of them. Seven escaped\nand went off.\n\nAfter they had gone on for a long space of time they came to a small\ndog lying in the trail. One jumped over it. Right above it it seized\nhim with its teeth. Another jumped over it. He was treated in the same\nway. It killed three and four escaped.\n\nAfter they had gone on for a while longer they came to the edge of the\nsky. It shut down many times. Then they ran under. Two of them were cut\nin two and two escaped. They, however, saw Bill-of-heaven.\n\n\n\nGunwa being one of the Nass towns, this story would appear to be an\nimportation. It is paralleled, however, by a Masset myth, the scene of\nwhich is laid in a Haida town.\n\n\n\n\n\n\n\n\nHOW ONE WAS HELPED BY A LITTLE WOLF\n\n[Told by Tom Stevens, chief of Those-born-at-House-point.]\n\n\nA certain person was a good hunter with dogs. He also knew other kinds\nof hunting, but still he could not get anything. They were starving at\nthe town. And one time, when he went to hunt, he landed below a\nmountain. And when he started up some wolves ran away from him out of a\ncave near the water. In the place they had left a small wolf rose up.\nThen he tried to catch it, and the wolf tried to fight him. Then he\nsaid to it \u201cI adopt you,\u201d and it stopped fighting.\n\nThen he put it into a bag he had and went home with it, and he hid it\nin a dry place near the town. After that he dreamed that it talked to\nhim. It said to him: \u201cGo with me. Put me off under a great mountain\nwhere there are grizzly bears and sit below. Then I will climb up from\nyou toward the mountain and, when a big grizzly bear rolls down, cut it\nup. And, when another one comes down, split it open, but do not touch\nit.\u201d\n\nAt once he took it away and put it off under a mountain. Then he went\nup, and, while he sat beneath, a big grizzly bear came rolling down.\nWhile he was cutting it up another came rolling down, and he split it\nopen.\n\nImmediately afterward the small, wet wolf came down. It yelped for joy.\nIt shook itself and went inside the one that was split open. At once it\nmade a noise chewing it. It ate it, even to the bones. Although it was\nso big it consumed it all. Only its skin lay there.\n\nThen he put the parts into the canoe and brought them to the town. And\nthey bought them of him. When they were gone he took it (the wolf) off\nagain. They kept buying from him.\n\nWhen his property was fully sufficient his brother-in-law borrowed it.\nThen he gave him directions. \u201cCut up the one that rolls down first, but\nthe last one that rolls down only cut open.\u201d Then he gave it to him in\nthe sack in which he kept it.\n\nThen he started with it and put it off beneath the mountain. Soon after\nit had gone up a grizzly bear rolled down, and he cut it up. Afterward\nanother one rolled down, and he cut that up also. Then the wolf came\ndown. After it had walked about for a while it began to howl. Then it\nstarted away, so that he was unable to catch it. It went along on a\nlight fall of snow.\n\nAnd, when he got home and he (the owner) asked for it, he told him it\ngot away. He handed him only the empty bag.\n\nAt once he bought hide trousers. He also bought moccasins. Immediately\nhe started off. He put the hides into a sack. Then he landed where he\nused to put it (the wolf) off and followed its tracks. He followed its\nfootprints upon the snow lying on the ground.\n\nNow, as he went, went, went, he spent many nights. He wore out his\nmoccasins and threw them away. All the while he followed his son\u2019s\nfootprints upon the snow. He went and went, and, when his moccasins and\ntrousers were almost used up, he heard many people talking and came to\nthe end of a town.\n\nThen he hid himself near the creek, and, when one came after water, he\nsmelt him. Then he saw him and shouted to him: \u201cSo-and-so\u2019s father has\ncome after him.\u201d At once they ran to get him. His son came in the lead.\nThey were like human beings. Then he called to his father. He led him\ninto the house in the middle. The son of the chief among the wolf\npeople had helped him. The house had a house pole.\n\nThen they gave him food. They steamed fresh salmon for him, and, when\nthey set it before him, his son told him he better eat. Then he ate.\nAnd, after they had fed him for a while, they brought the hind quarter\nof a grizzly bear, already cooked, out of a corner. Then they cut off\nslices from it and gave them to him to eat.\n\nHe kept picking them up, but still they remained there. They set the\nwhole of it before him with the slices on top. He did not consume it.\nIt is called: \u201cThat-which-is-not-consumed.\u201d\n\nAfter he had been there for a while they steamed in the ground deer\nbones with lichens [697] on them. And next day they began to give them\nto him to eat. Then he did not pick them up, but he said to his father:\n\u201cEat them, father.\u201d He was afraid to eat them because they were bones.\nThen he picked one up. But, when he touched it to his lips, it was\nsoft.\n\nEvery morning they went after salmon. They put on their skins. Then\nthey came home and brought three or four salmon on the backs of each.\nThey shook themselves, took off their skins, and hung them up.\n\nPresently he told his son that he wanted to go away. Then they brought\nout a sack and put grizzly-bear fat into it. When the bottom of it was\ncovered they put in mountain-goat fat. There was a layer of that also.\nAfter that they put in deer fat, as well as moose fat. They put in meat\nof all the mainland animals.\n\nAfter it was filled, and they had laced it up they gave him a cane. It\nwas so large he did not think he could carry it. And, when he started\nto put it on his back, his son said to him: \u201cPush yourself up from the\nground with your cane.\u201d Then he did as directed. He got up easily.\n\nThen he gave other directions to his father. \u201cYou will travel four\nnights. When you camp for the night stick the cane into the ground and\nin the morning go in the direction toward which it points. Stick the\ncane into the ground where you come out. After you have taken those\nthings out of the sack, take that over also and lay it near the cane.\nThose things are only lent you.\u201d\n\nAt once he set out. And, when evening came, he stuck the cane into the\nground. But the cane pointed in the direction from which he had come,\nand he went toward it. And, when evening again came, he stuck the cane\nin, and in the morning the cane was again pointing backward; and again\nhe followed it.\n\nAfter he had camped four nights he came out. And he stuck in the cane\nat the edge of the woods. And, while they were again in a starving\ncondition, he came home. They were unable to bring out his sack. And,\nwhen a crowd took hold of it, they got it off [the canoe], and, after\nthey had taken the best parts of all kinds of animals out of it, he\ntook the sack back to the cane and laid it near by.\n\nThen they also began to buy that. With what he got in exchange he\nbecame a chief. [698] With what he got in exchange he also potlatched.\nAfter two nights had passed he went to see the place where he had left\nthe sack. He saw that they had taken it away.\n\n\n\nSince wolves are not found upon the Queen Charlotte islands, this is\nnecessarily a mainland story, probably Tsimshian.\n\n\n\n\n\n\n\n\nGUNANAS\u00ce\u2032MG\u00ceT\n\n[Told by Jackson, late chief of Skidegate.]\n\n\nA certain woman of the upper class, whose father was a chief, was\nsqueamish about stepping on the dung of grizzly bears. They went with\nher to pick berries, and then she started back. At that time her basket\nstrap broke. Now her basket upset. It upset four times.\n\nIn the evening, when her basket upset for the last time, two\ngood-looking fellows came to her and asked her to go with them. The two\npersons begged her to go, and they said to her: \u201cA little way inland\nare berries.\u201d\n\nThen she went back with them. And she said: \u201cWhere are they?\u201d They said\nto the woman: \u201cA little farther inland.\u201d Now it was evening. And they\nled her into a big town. Now they led her into a big house in the\nmiddle of the town which had a painting on the front. A woman who was\nhalf rock sat in the corner of the house.\n\nWhen they gave her something to eat [this woman said]: \u201cWhen you eat\nit, eat only the shadow. [699] Only eat the cranberries they give you\nto eat. Drink nothing but water. Do not eat the black, round things\nthey give you to eat. I have been eating them. That is why I am here. I\nam half rock. When you go to defecate dig deeply into the ground. Cover\nit over.\u201d\n\nNow she went to defecate as directed. And, when she went to defecate,\nshe laid copper bracelets on top and copper wire. She finished. Now,\nafter she was gone, a man went and looked at the place. He saw copper\nwire and bracelets. Then the man shouted. A crowd of people looked at\nit. Truly that was why she did not want to step on dung. Now she became\nused to [her surroundings].\n\nNow all in the town went out to fish for salmon. Afterward the woman\nwent after wood. Those who went after salmon came back making a noise.\nThen the woman put wood on the fire. Those who had gone after salmon\ncame in. Now those who went after salmon shook themselves. The fire was\nquenched. Next day they again went after salmon. Then the half-rock\nwoman said to her: \u201cTake knots.\u201d The woman did so. Now they came back\nagain with noise. She put knots on the fire. They came in. Again they\nbegan shaking themselves. Then the fire was not quenched. Now her\nhusband\u2019s mind was good toward her.\n\nThen the woman began to dislike the place. Now they went out again to\nget salmon. Then she told the woman who was half rock that she wanted\nto go away. And she thought that that was good.\n\nThen she gave her a comb. She also gave her some hairs. She also gave\nher some hair oil. She also gave her a whetstone. While they were out\nafter salmon she started off.\n\nNow she heard them pursuing her. They came near her. Then she stuck the\ncomb into the ground. And she looked back. She saw great masses of\nfallen trees. Now those behind her had trouble in getting through.\nWhile they were getting through with difficulty she got a long distance\naway.\n\nAgain they got near her. She also laid the hair on the ground. Again\nshe looked back. There was a great amount of brush there. Now they\nagain had trouble behind that. Again she got a long distance away from\nthem.\n\nNow the pursuers again came near her. She also poured out the hair oil.\nAnd she looked back. There was a large lake there. They had to skirt\nits edges. Again the woman ran hard.\n\nNow they came near her again. She stuck the whetstone [into the\nground]. And the woman looked back. There was a great cliff there. They\ncould not climb over it. And she came out of the woods near the sea.\n\nThere one sat in a canoe seaward from her. The woman wanted to get in\nwith him. The chief wore a large hat. Upon the hat birds flew around in\na flock. His name was Sag\u0323adila\u2032\u02bbo. \u201cLet me get in with you. My father\nwill give you ten coppers,\u201d said the woman, trying to persuade the\nchief.\n\nNow the chief struck the edge of his canoe with his club. It came in\nfront of the woman. The woman got in. He struck the edges of his canoe.\nNow it floated out at sea again.\n\nThen the grizzly bears came out in a crowd. Close to them the wolves\nalso came out in a crowd. He struck the edges of his canoe. The canoe\nbit off the heads of the grizzly bears. It also bit off the heads of\nthe wolves. He destroyed them all.\n\nNow he let the woman look into his hair. She picked frogs out of his\nhair. She was afraid to kill them with her teeth. So she bit upon her\nfinger-nails. [700]\n\nNow he went home with his canoe full of hair seal. He came to his wife,\nwho was in front of the house. And his wife came to meet him. His wife\nwas glad that he had married another wife. The woman\u2019s name (i.e., his\nfirst wife\u2019s name) was \u0141a\u2032g\u0323a\u0142-djat. Now he brought her to the house.\n\nHe went to hunt again next day, and he gave the following directions to\nhis [new] wife: \u201cWhen she eats do not steal a look at her. One always\nmakes her choke by doing so.\u201d But still she stole a look at her when\nshe ate. And she saw her swallow a whole hair seal. She saw her spit\nout the bones toward the door. Then she caused her to choke by looking\nat her. For that she killed the woman. \u0141a\u2032g\u0323a\u0142-djat did it.\n\nWhile her corpse was still lying in the house, Sag\u0323adila\u2032\u02bbo came home.\nSag\u0323adila\u2032\u02bbo saw his wife\u2019s dead body. Now Sag\u0323adila\u2032\u02bbo also killed his\nolder wife. He cut her in two. Then he put a whetstone between the two\nparts. They ground themselves into nothing. Then he awoke the woman. He\nmarried her again.\n\nNow she had a child by him. It was a boy. He kept putting his feet on\nhis (the boy\u2019s) feet. By pulling he made him grow up. Now he came to\nmaturity. He made him a small canoe like his own, and he also made a\nclub for him like his own. When he played with it in the salt-water\nponds it picked up small bull-heads with its teeth.\n\nThen the woman came to dislike the place. And she went to her own place\nwith her boy. So he came to his own country. And her son married his\nuncle\u2019s daughter. Then he began to hunt. The name of the town was\nQ\ua71dad\u014d\u2032. [701]\n\nNow, after he had been hunting for some time, a white sea otter came\nswimming about in front of the town. And he launched his canoe. He shot\nit in the tip of the tail. Then his wife skinned it, and he told her\nnot to let any blood get on it. So she did not leave any blood on it.\n\nNow his wife asked for it. He gave it to his wife. The woman washed it\nin the sea water. She put it into the sea. Then it slipped off seaward\nfrom her. She took a step after it. It again slipped down from her. She\ntook another step after it.\n\nNow she got stuck between the two dorsal fins of a killer whale. It\nswam away with her. Then her husband launched his canoe. He went after\nthe killer whale. He paddled hard after it. Now he went far off into\nthe Nass after it. Then his wife disappeared under the water in front\nof Killer-whale-always-blowing. [702]\n\nThen he went back. And he came to Q\ua71dad\u014d\u2032. He kept blue hellebore until\nit had rotted. He also saved urine. And he also saved the blood of\nthose menstruating for the first time. And he saved the blood of [any]\nmenstruant women. He put them into a box.\n\nThen he started off. He [came to the place] where his wife had passed\nin. Then he took twisted cedar limbs, a gimlet, and a whetstone. Where\nhis wife had passed in he came to a kelp with two heads. He went into\nthe water there upon the kelp. Marten remained upon the water behind\nhim.\n\nNow he came upon a broad trail. He started along. He came to L\u1d00\u2032mas.\n[703] Then he came to some women digging wild-clover roots. The women\nsaid: \u201cI smell Nanas\u00ee\u2032mg\u00eet.\u201d One of the women said so. Then the other\none said: \u201cI also smell him.\u201d Now he went to one of them and opened her\neyes. \u201cMy eyes are opened. My eyes are opened.\u201d She said that because\nshe felt happy. Then he opened the eyes of the other. Then, for the\nfirst time, he learned his name.\n\nNow the women asked him what he came for. \u201cI am looking for my wife\nwhom they carried away from me.\u201d \u201cThey passed right by here with your\nwife. Isn\u0113\u2032g\u0323a\u0142\u2019s [704] son married your wife. The one who married her\nis named \u2018G\u00eetgid\u1d00\u2032mtc\ua71d\u0113x.\u2019 When you come to the town be on the watch. A\nsupernatural heron lives at the end of the town. He is always watching.\nHe is always repairing a canoe.\u201d\n\nThen he started. He came to the end of the town. Now the heron\ndiscovered him. And the heron cried out. So he put the twisted cedar\nlimbs, the gimlet, and the whetstone into his hands. And he put him\ninto his armpit.\n\nNow the town people came to see what terrible thing had happened. They\nasked him: \u201cOld man, why do you say that?\u201d \u201cMy sight deceived me. That\nis why I shouted.\u201d And they went away from him.\n\nThen he let him out from his armpit. [He said]: \u201cThe one who married\nyour wife lives in the middle house in the town, and to-morrow two\nslaves are going for dead hemlocks standing behind the house. One of\nthe slaves is named Raven. One is named Crow. They are going to steam\nthe fin to put it on your wife.\u201d\n\nIn the evening he started from him to the town. He looked into the\nhouse where his wife was, in which there were retaining timbers. [705]\nAnd he saw his wife sitting near her husband. He returned to the old\nman. And he spent the night in his house.\n\nNext day he went behind the town. He came to where the dead hemlocks\nstood. He sat down there. Now two slaves came there. Then he went\ninside of the dead hemlock. Then they started to chop down the\nfirewood. And he bit off the end of the stone wedge. They began to cry.\nOne of the slaves said: \u201cMy master will talk to me as he usually does.\u201d\n\nNow Gunanas\u00ee\u2032mg\u00eet came out of the firewood. He took the end of the\nstone wedge out of his mouth. It became as it had been before. Then he\ncut down their firewood for them. He chopped it up for them.\n\nThen they said to him: \u201cWhen evening comes they are going to steam your\nwife\u2019s fin in the ground. We are going out after water. Now, when\nevening approaches, stand in front of the house. After we have gone\nback and forth with water for a while, we will let you in. After we\nhave brought water a while we will let ourselves fall with the water\ninto the bottom of the house excavation. While we turn the water into\nsteam in the fire, pick up your wife.\u201d\n\nAs soon as evening came he stood in front of the house. At once they\nlet him in. They went for water. Now the stones became red hot. Then\nthey had her fins ready. They had a stone box in readiness on the side\ntoward the door.\n\nNow they went after water again, and the last to come in fell down with\nthe water. A big stream ran into the fire. Then a great steam arose.\nAnd he ran over for his wife. He took her up in his arms. Then he ran\nback with her.\n\n[The house pole had three heads. Their voices sounded an alarm. They\nsay they were always watching.] [706]\n\nThen they found out that she was gone, and they went after her, all the\npeople in the town. Fast-rainbow-trout pursued him above. Marten\npursued him below. [707] The two slaves ran in advance. Now they almost\ncaught him, when one slave let himself fall. He let his belly swell up.\nThen Mouse [708] gnawed through his belly.\n\nAgain they pursued him. When they had nearly caught him again the other\nslave let himself fall. Then Weasel [709] burst his belly with his\nteeth.\n\nNow he came to the place where he had gone down. He entered his canoe.\nThe one left to take care of the canoe had become an old man. Now he\nfled. And the killer whales came in a crowd to his stern. They pursued\nhim. Then they almost upset him. And then he spilled out the blue\nhellebore. They sank down from him. Now they again came near him, and\nhe again spilled some out. Now he came with her to Q\ua71dad\u014d\u2032.\n\nThen he came to the house with his wife. And he kept his wife in the\nbottom of a box. There were five boxes fitting one inside the other.\nDay broke. Now he watched his wife closely. One day, when he looked for\nhis wife, she was gone from the box. There was a hole in the bottom of\nthe box.\n\n\n\nThis is part of the famous Tsimshian story of Gunaqan\u0113\u2032semgyet or\nTsag\u00b7atil\u00e2\u2032o (see Boas in Indianische Sagen von der Nord-Pacifischen\nK\u00fcste Amerikas, pp. 294\u2013300). The same episodes occur in one or two of\nmy Masset stories, and in the story of\nHe-who-got-supernatural-power-from-his-little-finger of the present\nseries, and it is noteworthy that in all Haida versions the adventure\nwith the killer whale occupies a disproportionately large space. That\nis also the section which is always taken for artistic representation.\n\n\n\n\n\n\n\n\nSTORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER\n\n[Told by Jimmy Sterling of the St\u1d00\u2032stas]\n\n\nThe people of these towns used to visit back and forth. They also\ngambled together. From one of these several brothers went to hunt\nbeaver at the beaver lakes where they were in the habit of getting\nthem. They counted the days. [710]\n\nWhen they came there and began to destroy the dam this was carried over\nby the current, and they floated down in it. They barely saved\nthemselves far below. Now they knew that some regulation had been\nbroken. But still they continued to live where they were. And there,\ntoo, they did not kill a single thing. Then they went away. Now they\nwere certain that the wife of one of them was indeed going with some\none else. [711]\n\nThey camped at night near the town, and just before daylight the eldest\nwent to the town. He went to his wife. Some one lay with his wife, and\nhe cut off his head. Then he awoke his wife, and he put the head above\nthe door. At once he went out.\n\nAt once she began to dig a hole for the body, which was left in her\nbed. Then her child was crying. At that time they asked her why it\ncried. And she said it cried because it had defecated in bed, and she\nwas wiping it. Right there she buried [the body].\n\nWhen day came she lay as she used to. Then her husband came in with his\nyounger brother. He acted as if he knew nothing about having killed\nanyone. It was the son of the town chief on the other side.\n\nWhen day came the chief\u2019s son was missing. They visited each other\nacross the ice upon the river. They hunted about the town in which he\nwas missing. And they also hunted for him where he had been killed.\n\nThen they let a slave look for him secretly. They sent him after fire.\nAnd he took his live coals and went away. When he went out blood\ndropped upon his feet. And he did not look for the cause. When he came\nto the middle of the river he let himself fall with his live coals.\nThen he returned. He reentered the house where he had got the live\ncoals. Again he pushed charcoal into the fire on the side toward the\ndoor. And when he went out he looked. He saw the head stuck up on the\nside toward the door. When he got back he told them he had seen his\nhead.\n\nAt once they ran thither. Then they began to fight. And, after the\nfight had gone on for a while, all the people of the town where the\nperson had been unfaithful to her husband were destroyed. They also\nburned the town.\n\nOne woman, who was behind the screens when the town burned, escaped to\nthe woods with her mother. Then the town was entirely burned. Only the\nwoman and her mother were saved.\n\nAt once they traveled far inland aimlessly. While they were traveling\nabout aimlessly they came to a high mountain, and she called aimlessly\nconcerning her child. \u201cWho will marry my daughter?\u201d she shouted loud\nand long. By and by Grouse [712] came flying to her. \u201cWhy not I?\u201d he\nsaid to her. \u201cWhat can you do?\u201d Then he said: \u201cWhen summer comes, and I\ndrum on the tops of the trees, they can hear my voice everywhere.\u201d Then\nshe told him he was not good, and he flew away from her.\n\nBy and by she spoke as she had spoken before: \u201cWho will marry my\nchild?\u201d Then Sparrow [713] flew to her. And she asked him: \u201cWhat can\nyou do?\u201d And he answered her: \u201cI will make summer and winter succeed\neach other by my singing, and they will hear my voice everywhere.\u201d Then\nshe said to him: \u201cYou are not good.\u201d And he flew from her.\n\nWhen she called for her again, K\ua71d\u016b\u2032djix\u0323u [714] came flying to her. Then\nshe asked him what he could do, and he told her that when it was summer\nthey always liked to listen to his singing. Then she told him he was\nnot good, and he flew from her.\n\nAll kinds of birds, which she called for her daughter, wanted to marry\nher daughter. She kept asking them what they could do, and she refused\nthem.\n\nAfter that she again called for her daughter. She said: \u201cWho will marry\nmy daughter?\u201d And Deer came to her. \u201cWhy not I?\u201d \u201cWhat can you do?\u201d\n\u201cAfter I have traveled about I scatter earth with my horns.\u201d Then she\nrefused him.\n\nWhen she called again Black-bear also came to her. She asked him: \u201cWhat\ncan you do?\u201d \u201cI know how to catch fish. When I get angry with anything\nI strike it with my paws.\u201d \u201cYou are not good.\u201d Then he also left her.\n\nWhen she again called Grizzly-bear also came to her. \u201cWhy not I?\u201d \u201cWhat\ncan you do?\u201d \u201cI am powerful. When I become angry with any sort of thing\nI tear it in pieces.\u201d And she said that he, too, was not good.\n\nWhen she shouted again Beaver came to her, and she asked him what he\ncould do. Then he told her he could fell trees, and he knew how to make\na house in a lake. Then she said to him also: \u201cYou are not good,\u201d and\nhe, too, left her.\n\nAll the time she was asking for her daughter, all the forest animals\nwanted to marry her daughter. Meanwhile she kept asking them what they\ncould do. All that time she refused them.\n\nAfter that she again asked for her daughter: \u201cWho will marry my\ndaughter?\u201d Then a handsome man came and stood near her. \u201cWhy not I\u201d\n\u201cWhat can you do?\u201d \u201cI will help you. I hear that they burned your\nuncle\u2019s town.\u201d Then she thought he was good.\n\nImmediately he took them up on either side. He said: \u201cLet neither of\nyou look out.\u201d Then he tried to climb a lofty mountain with them. After\nhe had climbed for a while with them, the mother looked out. She made\nhim slide back. Again they stood below.\n\nAfter that he again told them not to look out. And again he started up\nwith them. Again the mother looked out, and they stood below. Every\ntime he went up she looked out and made him slide back. After he had\ntried many times, he pulled a limb out of a tree and pushed her in in\nits place. \u201cFuture people will hear your voice\u201d [he said], and he left\nher, whereupon her voice sounded behind him. She is the creaking caused\nby limbs rubbing together, they say.\n\nThen he went off with her (the daughter). And he brought her to his\nfather\u2019s house. She had married the son of\nSupernatural-being-of-the-shining-heavens. [715] When he came in to his\nfather with her, his father was very glad to see his wife.\n\nAfter he had lived with her for a while, she had a child by him. Again\nshe brought forth. Now she began to have children by him. She bore five\nboys and she bore one girl.\n\nAfter she had reared them for a while, and they got to be of some\nheight, their grandfather taught them to gamble. After they had gambled\nfor a while, they fought together, and their sister put a belt on and\ntried to stop them by seizing their weapons. He kept making them fight\ntogether all the time they were growing up.\n\nAfter they had been there for a while, their grandfather let them\nreturn home. Then their grandfather brought out a box, and, after he\nhad opened a nest of five boxes, he gave them the innermost one. He\ndirected them: \u201cWhen you come to the place where your uncle\u2019s town used\nto stand, cover up your faces and pull off the cover from this box.\nEven if you hear a great noise near you while you lie with your faces\ncovered over, do not look out. After the noise has ceased, look in that\ndirection. And, when a fight becomes too hard for you, pull off the box\ncover,\u201d he said to them.\n\nAnew they started down. The five and their sister went down. But their\nmother still remained with her husband. Then they came to the place\nwhere the town had been. Then they lay under something, and they pulled\nthe cover from the box. Although something sounded near them they did\nnot look out. When the noise ceased, they looked in the direction\nwhence it had proceeded. Six houses stood in a line.\n\nThen they started fires in all of these and began to live there. And\nthose who had burned the town saw people. Then they said: \u201cIn the place\non the other side where you burned up the town there is another town\nwith smoke coming out of all the houses. Let us go over and look at\nit.\u201d Then one went over and looked at it. In truth, people were living\nthere.\n\nAfter they had lived on either side for a while, one went over to\ngamble. All that time they were whittling. The youngest was\nleft-handed. His grandfather had given him a small wedge. He took good\ncare of it. He also had a knife. And to his sister her grandfather had\ngiven medicine. When her brothers were killed, he had told her to spit\nmedicine upon them.\n\nHis elder brothers gambled, but he whittled near the fire. They kept\nasking him to gamble. All that time he said: \u201cI have nothing to stake.\u201d\n\u201cStake against me the stone wedge you own,\u201d they said to him, and they\nlaughed at him.\n\nBy and by he started gambling. At once his sister put on her belt. For\nshe knew he would fight. He was the one who always started the fights\nwhen they lived with their grandfather. After he had gambled for a\nwhile, lo! he began to fight with the one he was gambling against. He\nhad staked his stone wedge. Then he killed the one he fought with.\n\nAt once they ran apart. Those on the other side came to fight in a\ngreat crowd. After they had fought with them for a while and were tired\nout, they went to get the box and pulled off the cover. Then the town\non the other side burned. They also destroyed the people. They burned\ntheir town completely. When they killed her brothers she spit medicine\nupon them, and they got up. She always had medicine in her mouth.\n\nWhen the fight was over they at once started down the valley of Nass\nriver. After they had traveled for a while, they came to a town at the\nmouth of the river. After they had been there for a while, they began\nto make war toward the Tlingit country. They destroyed some people, and\nthey returned. That was the beginning of their wars.\n\nBy and by they went to war regularly. Every time people pursued them\nthey pulled the box cover off, a strong wind arose, and the water\nburned. This was how they destroyed people.\n\nAfter they had done this for a while, they went to the Stikine to make\nwar. When they pursued them that time, and a crowd of canoes was very\nnear them, they pulled off the box cover, but nothing happened. When\nthey had started out to war, they took a box like the right one. They\nleft the one by means of which they destroyed people.\n\nThen all were destroyed there. Their bodies were thrown into the sea.\nThe youngest, who used to make people grieve by his deeds, they took to\nthe shore, pushed a stick through his anus, and stuck him up at the end\nof the town upon a point. In the evening his voice sounded, but still\nhe was dead. This time they went to war they disappeared for a long\ntime.\n\nAs soon as they had gone, their sister saw that they had forgotten the\nbox. By means of that they used to destroy many people. They had\ndisappeared.\n\nThen they brought out the box, and his sister, along with their wives,\nwent after them. After they had gone on for a while, [they came to\nwhere] cedar bark grew, and they pulled it off; and they forgot they\nhad gone out to give assistance. And, after they had gone on for a\nwhile longer, they remembered they had come out to help them. That is\nwhy women talk themselves into forgetfulness.\n\nAfter that they went back. But now they went straight along. Then\npeople came out from the town to kill them. And, when they got close to\nthem, they pulled off the box cover, a strong wind arose, and the sea\nburned. So she destroyed the people. Then they went away, and she\npulled her brother off from where he was stuck in the ground, spit\nmedicine upon him, and brought him to life. At that time he went away\nwith them. There was no way of knowing where to look for the other\nbrothers.\n\nAfter they had returned he who was left-handed went far inland.\nSomething also took away the box from them. After he had gone on for a\nwhile, he came to a lake far inland. After having sat near it for a\nwhile, he saw something come out of it. It made a noise, and its voice\nsounded loud. It always came to the surface at one spot.\n\nHe had a stone ax with him. He chopped down a cedar and split it\nbetween its two heads. Then he put a crosspiece in it and tied a\ntwisted cedar rope to it. [716] And he pushed it out to the place where\nit (the creature) came out. After he had looked at it for a while, he\npulled the crosspiece out with the twisted cedar rope, and something\nwas caught in it. He pulled it ashore.\n\nThen he began to skin it. Every time he tried, the Forest-people [717]\n[said] he had better not do it. By and by he cut it open upon the\nbreast and skinned it. And he dried it. This was Loon, they say.\n\nThen he put it on. When he dived under water with it on, he saw all the\nthings far out under water. He came up, got out of it, put it into his\narmpit, and came out with it toward the sea.\n\nAfter he had gone along for a while, he came to a town. After he had\nbeen there for a while, he married a woman of the place. When they had\nlived there for a while, they went up the Nass for eulachon. He also\nwent with his father-in-law. On the way they camped for a while. They\nwere very hungry.\n\nThen he went behind the place where they were camping, entered his loon\nskin, and went under water with it on. Under water were two hair seals.\nHe took one and brought it up. Then he stowed it away.\n\nVery early next day he went after firewood. Then he brought it in and\ntook it up to the camp. His father-in-law was very glad on account of\nit, and he called the people for it.\n\nAfter that he again went after firewood, took his loon skin out from\nbetween the two tree tops where he kept it, and put it on. Then he saw\na halibut swimming along and threw it ashore; and he brought it in.\nAgain his father-in-law called the people for it. Every time he went\nfor firewood he brought in hair seal or halibut. Each time his\nfather-in-law called the people for them. By and by they went away.\n\nAt that time some copper stuck out toward the sea from a cliff on Mount\nQ\u0101tc\ua71dig\u0323\u1d00\u2032n. [718] Every time they went by there was a crowd of people\nbelow. All that time they wanted to get it, and tried to bring it down\nwith their arrows. When they did the same thing below it this time,\nthey (the hero and his people) were also among them.\n\nAt that time a slave owned by his father-in-law shot at the copper with\nhis sling. Then he struck his master\u2019s wife with the sling. And the\nslave became ashamed. That is why slaves are ashamed when they make\nmistakes.\n\nBut he (the hero) hit it with the sling. And when it came down his\nmother-in-law became frightened and said something about having it go\nto the north. Thither it at once went. That is why there is much copper\nto the north. If she had not been frightened, there would have been\nvery much copper in the Nass.\n\nAfterward they set out and camped again. And from there his wife, the\nslave, and himself went after something. When they moved on they always\nwore their best clothes. Then he left his good clothes in the canoe in\norder to get something. When he came back the slave had put on his\nclothing and was sitting near his wife on the broad thwart in the\nmiddle of the canoe. Then he did not want to make him ashamed, so he\ngot in at the stern and paddled them away. Because this chief\u2019s son did\nso to them chiefs\u2019 sons now do not like to make people ashamed.\n\nHere he again hid his skin in the fork of a tree. Then he again went\nfor something. And he put it on and saw spring salmon swimming about at\nthe other side of the river. He took one and brought it ashore. He\nbrought it to the camp. His father-in-law also called the people for\nthat.\n\nAgain he went for something, entered his loon skin, and brought out\ntwo. He also brought those to camp. His father-in-law also invited the\npeople for those. Every time the slave went with him and saw how he\nused the skin.\n\nAfter he had done so at this place for a time he began to gamble. After\nhe had lost for a while he stopped and went to the house. His wife was\ngone from the house. [719] Then he went to where he kept his loon skin,\nand that too had disappeared.\n\nThen he went down to the river. He looked into the water and saw his\nwife wearing the loon skin lying with her arm round an old log in the\nriver. After she had put this [skin] on she thought she saw a spring\nsalmon. She seized it. But [instead] she seized an old log lying under\nwater. There she was drowned.\n\nThen he pulled out his wife\u2019s body and started inland in shame right\nopposite. She alone knew what her husband did. And, after he was gone,\nthe slave began doing the same thing. Before he had done it for a long\ntime, in going out to a spring salmon which was swimming about, he\ndisappeared for ever.\n\nThis is why women always spoil things by meddling with them and by\ntalking; [why] slaves, too, are always ashamed when they make mistakes.\n\n\n\nThis is another story of the rival towns so popular among Tsimshian and\nHaida alike. Compare the story of A-slender-one-who-was-given-away and\nnotes to same.\n\n\n\n\n\n\n\n\nSLAUGHTER-LOVER.\n\n[Told by Richard of the Middle-G\u00eet\u00ee\u2032ns.]\n\n\nA chief in a certain town was married. Then he asked a good-looking\nwoman in a neighboring town in marriage. After a while he married her.\nOn her account he rejected the one he had first married, and she sat\naround in the corner of the house weeping.\n\nThen the uncles and the brothers of the one he had just married came to\nhim, and he gave them food. They were unable to consume the cranberries\nand berries of all kinds which he gave them to eat. During the same\ntime, his brothers-in-law [720] gave him much property.\n\nOnce, when they went to bed, the one he disliked was weeping in the\ncorner for her dead child with pitch on her face. And in the night she\nwent to one of the chief\u2019s brothers-in-law of medium age who had paint\non his face and feathers on his head. Then the woman rubbed herself\nagainst the paint upon his face, and she rubbed herself upon his hair.\nThen she went to where she had been lying.\n\nNext morning the woman\u2019s nose and face had paint upon them, and her\nface had feathers upon it. And the man\u2019s face also had spots of pitch\nupon it. Then the chief took to his bed [with grief]. She did this\nbecause she wanted to see whether he had really rejected her. Then his\nbrothers-in-law went away.\n\nSome time after that he sent out to call his brothers-in-law, and his\nbrothers-in-law came to him. Then he gave them food. And they went to\nbed. All slept. Then he put water on the fire, and he spilled it on\nthem. And their bodies lay there motionless. Then he dragged the dead\nbodies of his wife\u2019s brothers[720] and uncles[720] to the bases of the\ntrees. And he again refused to have her.\n\nNow her mother (the mother of his second wife) was saved and cried\nabout. She wept continually, holding her arms toward the sky. Then the\nchief went to the town and killed all the old people in it. And her\nmother went inland, made a house out of old cedar bark at a certain\nmountain, and wept there. All that time she held her hands toward the\nsky.\n\nBy and by her thigh swelled up. Before ten nights had passed it burst,\nand a child came out. Then she washed him. And not a long time\nafterward he wept for a bow. Then she broke off a hemlock branch and\nmade one for him. Then he went out and brought in a wren. [721] He\nskinned it and dried the skin.\n\nThe next time he went out he killed and brought in a song sparrow that\nwent whistling along. And he also skinned that. He went out after that\nand brought in a robin, [722] and he ate its meat. There was nothing\n[else] to eat.\n\nAfter he had been bringing them in in this way for a while, one day he\nkilled a black bear. After he had killed all kinds of animals, he\nkilled a grizzly bear. That he also brought in to this mother.\n\nBy and by he asked his mother: \u201cMother, why do you live here all\nalone?\u201d Then she said to her son: \u201cMy son, they destroyed your uncles.\nYour sister was married. Then your uncles went to her. There they were\ndestroyed. They also came after us. I escaped from them. Therefore I am\nvery careful where I go. I am afraid to look at the town.\u201d\n\nThen he asked his mother: \u201cWhere is the town?\u201d And she said to him: \u201cIt\nlies over there.\u201d And he said: \u201cMother, to-morrow, I am going to see\nit.\u201d \u201cDon\u2019t, my child, they will kill you also.\u201d \u201cYet I will see it.\u201d\n\nAnd next day he went down to see his sister. With his copper bow he\nwent down to help her. He had concealed it outside from his mother,\nthey say, and, when he went out, he threw away that she made for him\njust outside and took his own.\n\nNow he went to the town. And he sat behind it and thought of his\nsister. He had something round his neck. It was made of copper. Then\nhis sister came to him and he asked her questions. He asked her how he\ntreated her. And she told him that he treated her badly.\n\nThen he pulled off what he had round his neck and gave it to his\nsister. \u201cTell him you found this for him. And, when it begins to burn a\nlittle, run out from him with it and come to me again.\u201d\n\nThen the woman went in and said: \u201cHere is something I found for you.\u201d\nWhen he took it, fire flashed out from it, and she ran out from him.\nThen her brother handed her his bow: \u201cSay the same thing to him and run\nout from him.\u201d Then she went in and she gave him the copper bow. And at\nonce she ran out. And behind her there was a great noise of burning\ninside of the house. The whole town burned the way (i.e., as rapidly\nas) a grouse flies away. [723] Not even one was saved out of it. He did\nit on account of his uncles.\n\nThen he went with his sister to where his uncles had had their town.\nAnd he asked his sister: \u201cWhere do my uncles\u2019[720] bones lie?\u201d And she\nsaid: \u201cThey lie behind the burned town.\u201d Then they went there and put\ntheir bones together. And, after he had spit medicine upon them four\ntimes, they sat up. Then his uncles[720] settled in the empty houses.\n\nThen he went to get his mother. Now his mother was already an old\nwoman. And he spit medicine over her, and she became young. Then he\nsettled his mother down in the town. And he spit medicine upon the old\npeople they had killed, and they also became young. [724]\n\nAnd he went out in the evening and came in next morning, and he told\nhis mother he had killed a whale. And, when they went down to see it, a\nwhale lay there. Then the town people cut it up. And the next evening\nhe went out and came in in the morning. And he pulled some strings of\nhalibut in in front of the town.\n\nOne day he called the people. At that time he gave them all kinds of\nfood. The things in the trays were not consumed. Then they went away.\nThose he restored to youth were married. Then he said: \u201cI will give you\nten whales to eat.\u201d And, after they had returned home and the next\nmorning had come, ten whales were floating in front of the town.\n\nAnd after that he looked about in the neighboring towns for a wife. In\nthe evening he went out. He came in very early. All that time he\nconcealed the things with which he was born. Only his sister knew about\nthem. By and by he prepared to ask the chief\u2019s daughter in a\nneighboring town in marriage. Presently he was accepted and all the\ntown people went with him to get her. And she came in with him.\n\nThen his uncles gave him the town. And he frequently gave them food.\nWhen he sent to call them in he told them to go out aimlessly and get\nthings for him. It was as if things flowed in through the doorway, and\nhe fed them.\n\nAfter some time had passed he went to his father-in-law. Then all his\nuncles again went with him. But instead of receiving him kindly they\nused supernatural powers against him. Before anything they tried\nagainst him came to him, it was gone. By and by his father-in-law\npulled him against a cloak he wore which was covered with needles. Then\nthe needles dropped from it, and he threw it into the corner.\n\nThen he said: \u201cDid you lie to me formerly?\u201d And he began to give his\nson-in-law something to eat. And, after he had got through feeding him,\nhe arose very early next morning, and, when he went to the fire,\nsomething near him made a thundering noise. Now he sent his uncles\nhome. And he remained behind. After he had received food there a while\nhe asked his father-in-law to take him over. Then he took him over, and\nhis father-in-law [returned without] going into the house. Then he\nsaid: \u201cI am giving you ten whales.\u201d And the morning after they got back\nten whales floated in front of the town.\n\nAnd he again feasted the people. By and by one of his uncles came in to\nhim, saying he was not in good circumstances. And he said to him (his\nuncle): \u201cLive over there. You will be well off over there.\u201d And, after\nhe had given his uncle food, he told his uncle he had better go. \u201cGo.\nYou will cease being poorly off. When I have food brought to you,\ninvite your elder brothers.\u201d He went at once. Food came in of itself\nafter him. Then he called the people for it.\n\nAnd then his wife became pregnant. And her thigh was swollen, as that\nof his mother had been. Out of it came a woman. Within ten nights she\nstarted to walk. She was he himself born again.\n\nAnd before he went away he stole a look at his father-in-law. Then he\nprepared to leave [him]. \u201cI will go to renew my town, which has become\nold.\u201d And one evening he started. He was gone for good.\n\nAnd he came to his town. His town was old, and he spit medicine upon\nit. It was as it had been before. Then his wife went back to her\nfather\u2019s town.\n\nAnd one of his uncles who was in the town went out one evening.\nSomething took him up. Then he took their wives also to the town. That\nwas the Moon who was helping them, because she raised her hands and\nwept. Then he took all of his uncles up and let them become his\nservants. There he took good care of them.\n\n\n\nThis was told me by an old man who had spent much of his youth among\nthe Kaigani, and it is probably a mainland story.\n\n\n\n\n\n\n\n\nTHE WOMAN AT NASS WHO FLED FROM HER HUSBAND\n\n[Told by Jimmy Sterling of the St\u1d00stas]\n\n\nA married woman consorted with a man. She grew to be very much in love\nwith him. Her child was rather a large boy. When he (her lover) went to\nvisit her she said to him: \u201cI will let myself fall sick, and I will let\nmyself die. I will tell them to place me on a tree top. On the night\nwhen they place me there go quickly and get me. When you get ready to\ncome up for me get some wet, rotten wood, out of which the water will\nrun and which will just fit the box.\u201d\n\nAfter she had gone with him for a while she let herself fall sick. She\nthen gave her husband directions: \u201cWhen I die place me on the top of a\ntree. I do not want to be on the ground.\u201d As soon as she died they put\nher into the box and put a strong cord around it. They then put her\nbetween the two tops of a tree.\n\nHe who was in love with her went at once to her in the night. As soon\nas he had found some wet wood he untied the ropes which were around her\nand let her out. He then put the wet, rotten wood in her place. She had\ntold him to do this in order that the water might drip out of the wood\nand they might think that it was the grease from her body.\n\nHe then told the woman where to wait for him the next day. And he let\nher go before him. On the next day he went after her. He told his\nfriends that he was going to get furs.\n\nThey at once set out to go far inland; and, after they had traveled\nabout for a while, he built a house for them far inland, and they began\nto live there.\n\nHer husband constantly came weeping with her child to the place where\nshe had been placed on high. By and by [what he supposed was] the\ngrease from her body began to run down. That was the liquid running out\nof the rotten wood. The man who went for furs disappeared moreover. His\nfriends thought that a grizzly bear had killed him.\n\nWhere they stayed, far inland, there was plenty of all kinds of\nanimals, which he killed for them. They had plenty of all kinds of\nberries and salmon. And they wore hides sewed together. They became\nlike Wood Indians. [725]\n\nMoreover, they began there to sing songs. The woman danced the whole\ntime. She also made up new words. During all that time she taught her\nhusband. She made up new words in order that when she went back they\nshould not know her. After they had stayed there many years they went\naway. They carried on their backs skins of all kinds of animals\nprepared in unusual ways. Furthermore, the woman dressed herself\ndifferently. She wore things such as the Wood Indians wear. But the man\ndid not dress himself so. They now came back to the town.\n\nThe man said that he had come to a town while he was hunting far\ninland, had there married the woman, and had remained there. One night\nhe said that his wife would dance. All the while she spoke the words\nthat she had composed for her husband. But her husband said that it was\nher language.\n\nAll the people of the town then went into the house where she was, and\nshe began to dance before them. Her dances and her songs were strange.\nNevertheless she made them desire to come in and look at her.\n\nWhenever she danced her former husband and her child came and looked on\nwith them. When she ceased her dancing she pointed her finger at her\nchild and said something. Her husband then explained her words. She\nsaid, [he explained], that she had a child like him in her own country.\nShe then called her child, and she cried.\n\nWhen she first danced her former husband recognized the motions that\nshe used to make, and her voice. Although he recalled the one who was\ndead, he did not believe that it was she. That was why he continually\nwent to look. Because she kept them up all night to see her dance they\nwere all asleep in the morning. They learned her songs.\n\nAfter a while, having positively identified his wife, he climbed up to\nwhere she had been put and untied the box cover. Only rotten wood was\nthere. Some time after he had seen this, very early one morning after\nshe had danced, while they still slept, he went thither. Then, after he\nhad pulled from her face the thing that she wore as a hat as she slept,\nhe saw it was his wife. And while they slept he killed them both.\n\nThen they discovered it, but the woman\u2019s friends were ashamed. The\nman\u2019s friends were also ashamed. Nothing happened. [726]\n\n\n\nA similar story from the Alaskan Haida will be found in Memoirs of the\nJesup North Pacific Expedition, Volume V, part 1, page 263.\n\n\n\n\n\n\n\n\nTHE REJECTED LOVER\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o.]\n\n\nAt Q\ua71dad\u014d\u2032 a certain person fell in love with a woman. She then refused\nto have him, but she told him to pull out his hair, and then she would\nfall in love with him. He went again to talk to her. She then told him\nto pull out his eyebrows and his eyelashes; she would then fall in love\nwith him. After that he went again to speak with her. That time she\ntold him to pull out his mustache and the hair on his body. Only then,\n[she said], would she fall in love with him. After that he again went\nto her. Then she absolutely refused him.\n\nHe ceased going abroad among the people. When he needed anything he\nalways went out at night. He began to work inside. He whittled. After\nhe had done this for a while he had filled two boxes. And, when a\nmoonlight night came, he went out.\n\nHe then shot the sky. He picked up another arrow and shot it into the\nnotch of the first. He did the same thing again and again. After he had\nshot away his two boxfuls it hung a bow\u2019s length from the ground, and\nhe laid the bow upon them. He at once went up upon it.\n\nAfter mounting for some time he came to a town. That was the Moon\u2019s\ntown, they say. After he had gone about the town for a while some one\nsaid to him out of a big house: \u201cYour grandfather invites you in.\u201d And\nhe entered. He (the Moon) then had him sit at his right hand in the\nrear of the house.\n\nAfter he had sat for a while looking at him, as he sat near him, he had\na box brought to him. He saw that all of his hair was gone. At that\ntime he saw only one box. After he had pulled them apart five times he\ntook a small comb out of the inmost one.\n\nHe then had water brought and began to make his face look as it ought\nto look. Each time he wet his hands he rubbed them upon his eyes. When\nhe had made him good-looking he began to comb his hair. He ran the comb\ndown along half of his head, and when it had passed below he took it\noff. And after he had done this to him three times he stopped. After\nthat he also made his eyebrows with the comb, and his eyelashes, and he\nalso brought out his mustache.\n\nWhen he first came in he said to him: \u201cGrandson, news had come that you\nwere going to come up to let me set you to rights. I will make you\nquite proper.\u201d\n\nHe straightway made him good-looking. He finished him. He was there\nmany nights. Then he gave the chief directions: \u201cWhen the one that you\nloved, who made you pull out your hair, comes with the others to look\nat you do not turn your face toward her. Turn your back to her.\u201d\n\nHe then went down again upon the arrows. Now he sat erect in his\nfather\u2019s house, and all the town of Q\ua71dad\u014d\u2032 came in to look at him. Then\nthe one with whom he had been in love looked in at him, and he turned\nhis back upon her. By and by, fascinated by the sight of him, she died.\n\n\n\nThe first part of a longer Masset story resembles this. See Memoirs of\nthe Jesup North Pacific Expedition, volume V, pages 228 and 229. Also\ncompare the story of Big-tail of the present series. The scene of this,\nlike many others, is located at the Tsimshian town of Q\ua71dad\u014d\u2032; see the\nlast episode in the story of A-slender-one-who-was-given-away.\n\n\n\n\n\n\n\n\nHE WHO GATHERED FOOD FOR AN EAGLE\n\n[Told by Jackson, late chief of Skidegate.]\n\n\nHe had ten uncles. They gathered food at a certain salmon creek. Then\nhe went up, got very many salmon, and filled his canoe. An eagle sat on\na sand bar. He split open the salmon, threw them off there, and paddled\naway with an empty canoe. On the next day he again went out, split the\nsalmon open, and threw them off. After a long time the people came to\nknow about the eagle.\n\nThey then gathered all kinds of berries. His mother was a widow. His\nmother looked after his youngest uncle\u2019s wife. For that reason he\npicked wild crab apples and cranberries and gave them to his uncle\u2019s\nwife. And, when they moved away, since he and his mother had done the\nbest that they could for his youngest uncle\u2019s wife, they stayed with\nthem. The minds of the rest of his uncles became different toward him,\nbecause he had gathered food for the eagle.\n\nNow they came to the town. After they had stayed in the town for some\ntime, and it was spring, they became hungry. He then went to the wife\nof one of his uncles, but she said to him: \u201cLive upon the food that you\ngathered for the eagle.\u201d He went out and entered another house. There\nthey said the same thing to him. He went into the houses of his ten\nuncles, and every time they said the same thing to him. When he went\ninto the house of his youngest uncle\u2019s wife, they gave him the dorsal\nfin of a salmon, and he chewed it.\n\nNow, when it was near the end of spring, they moved away from him. They\ndid not leave even a small piece of old cedar bark in the town. And his\nyoungest uncle\u2019s wife explained to his mother. \u201cWhen they start off,\ndig about in the place where I sit down to defecate.\u201d\n\nNow, when they pushed off, she was the last. And he dug about in the\nplace where she had sat to defecate. He then found a bag holding a\nhumpback split open and small pieces of food of various kinds. That was\nthe only food obtainable where they were.\n\nAnd his youngest uncle left them a little old canoe. And the boy also\nstarted off, not knowing whither he was going. [727]\n\n\n[Told by W\u012b\u2032nats, chief of the Seaward-g\u00eet\u00ee\u2032ns.]\n\nFar away from where they left him was a rock. One day a young eagle sat\non the top of the rock. When it flew away, he (the boy) went to the\nplace. Beside the rock lay the tail of a spring salmon. He picked it up\nand brought it to his mother. She steamed it, and they drank the soup.\n\nThe next day he again looked toward the place where the eagle had sat.\nIt sat there again. And he again went thither. A larger piece lay there\nthan the one he had found before. Every morning they became larger\nuntil a whole spring salmon lay there.\n\nOne day, just at dawn, [728] he looked for the eagle that helped him.\nIt sat there, and he went thither and found a porpoise tail lying\nthere. He then took it to the house, and she (his mother) steamed it.\nThere was a larger piece every morning until a whole one lay there.\n\nOne day the eagle sat there again, and he went thither. The tail of a\nblack whale lay there. He cut it up and took it over to the house. The\npieces of whale became larger every time until a whole one lay there.\nThen there were more whales. At last there were ten.\n\nThen the slaves of his uncles went out to look for him. He felt their\npresence, brought them to the house, and gave them some food. And he\nwatched them while they ate. He watched to see that they did not hide\nany mouthfuls. When they went away he told them not to say that he was\nbeing helped. And they went off.\n\nThe slaves returned home. They said that they had not seen him. They\nthen went to bed. In the night something choked the child of the head\nslave, and they made a light for him. They tried to take out the object\nwith their fingers. They pulled something fat out of his mouth. They\nthen put it on a hot stone. It sizzled.\n\nThey then began to ask them about the thing, and they answered: \u201cYou\nought to see how the one you abandoned is living. Black whales are\nfloated ashore in front of him like driftwood.\u201d\n\nHis uncles then dressed up their daughters, because each thought he\nwould have his nephew marry his child. But the daughter of his youngest\nuncle was lame. She was the one who had left food for him. They then\nwent to him, but he refused the women and waited for the one who was\nlame.\n\nHer father brought her last. And he invited her father into his own\nhouse. He then married her. She was not pretty, but he married her\nbecause she had left food for him. [729] And because the woman helped\nhim to live coals he brought down food to her father. But his nine\n[remaining] uncles began to buy food from him. Because he gathered food\nfor the eagle they (the daughters) did not marry him. For that reason\nhe, too, would not give them food.\n\n\n\nThis is said to be the family story of a Tsimshian family called\nN\u00eestoy. As the two parts were obtained from different sources there are\nseveral inconsistencies, and I suspect that the first story-teller\nwould have completed the tale somewhat differently.\n\n\n\n\n\n\n\n\nQ\u014c\u2032\u0141K\ua71d\u0112\n\n[Told by Jimmy Sterling of the St\u1d00stas.]\n\n\nHe used to say that he would not let himself become a g\u0101\u2032gix\u0323\u012bt as\nothers had done. One time he went to get firewood. He went alone. Only\na dog that he owned was with him. After cutting firewood for a while he\nfilled his canoe and went away. While he was on the way a strong wind\ncame upon him. He then upset.\n\nThen he and his dog got safely ashore. He had cut the firewood with a\nstone ax. As he swam he held it in his mouth. As soon as he reached\nsafety he began to cut firewood. He was handling heavy things and\nwarmed himself by doing so. He also cut hemlock limbs and made a house.\n\nAfter he had been busy at this for a while, and had finished it, he\nstarted to make fire with a drill. When it burned he built a large fire\nin front of himself. At the time when he reached safety he found a flat\nstone, and, whenever he would sit down, he sat upon it. When evening\ncame he sat on it near the fire.\n\nWhen he first saved himself he saw a large fire at some distance, and\nnear it a crowd of people talking. He longed to go to it, but he\nsteadfastly set his mind against it. He had heard that when one goes to\nit the fire goes before him, and he goes on forever. That was why he\ndid not go to it.\n\nIn the evening, when his fire and his house were ready, he killed his\ndog, and he skinned it. He cut it open along the breast. He then left\nits skull there. And he rubbed its blood upon his face, head, and body.\nHe pulled out an ulna and ground it on a stone. After it had become\nsharp he constantly kept it in his hand. Evening now came upon him.\n\nAfter he had sat near the fire for a while something came and rapped on\nthe place where he was sitting. The creature that makes people\ng\u0101\u2032gix\u0323\u012bts [730] came and rapped in order to go into his anus. When it\ncould not get in it kept saying to him: \u201cHo Q\u014d\u2032\u0142k\ua71d\u0113\u2019s anus is closed\ntight.\u201d He did not see it; he only heard its voice.\n\nAt the time when he upset it turned dry and cold. It was north weather.\nDuring the whole time he remained awake all night long. He was afraid\nto sleep. When day came he stopped up the chinks in his house. He then\ncut a block of wood and hollowed it. He wanted to urinate in that only,\nand in that he did urinate. Again he stopped up all the crannies in the\nhouse very tight. Again night came upon him.\n\nDuring all that time wherever he sat down he had the stone with him. He\nalways sat upon it. During all that time something tried to get into\nhis anus. Something kept saying to him: \u201cHo Q\u014d\u2032\u0142k\ua71d\u0113\u2019s anus is closed\ntight.\u201d He only heard the voice.\n\nWhen night came upon him he sat near the fire. During all that time he\nlet it burn every night. After he had sat there for a while, a woman\ncame in to him holding in her hand a basket containing something.\n\u201cBrother Q\u014d\u2032\u0142k\ua71d\u0113, I bring food for you.\u201d She gave him chitons.\n\nHe then was glad. He set them in front of himself, and he had her sit\non the opposite side of the fire. He then took out one and put it into\nthe fire. Then, however, wood ticks ran away from the fire. He then\nthrew all into the fire. There was nothing but wood ticks running away.\nHe then gave her her bucket. She now said to him: \u201cHu, brother\nQ\u014d\u2032\u0142k\ua71d\u0113,\u201d and she went away from him.\n\nHe wore on his head the skin of the dog, showing its teeth. The rest of\nthe skin hung down his back. He was covered with blood. He was not\nagreeable to look at. During all that time the north wind blew\nstrongly. In the place from whence he had gone after wood they were\ntroubled about him, but the wind was too strong. There was no way to\nsearch for him.\n\nOn the next evening something again came to him with food. That time it\nbrought mussels to him. He put those, too, into the fire. Minks ran\naway from it. For a second time he returned to her her empty basket. A\nmink which had changed itself into a woman brought him food. They gave\nit to him in order that when he ate it he would become a g\u0101\u2032gix\u0323\u012bt. But\nhe was too cunning. Although he knew that something had changed its\nform [to harm him], he did not touch it (the woman).\n\nDuring all that time something kept tapping upon his buttocks. During\nall that time it could not get into him, and it said: \u201cHo Q\u014d\u2032\u0142k\ua71d\u0113\u2019s\nanus is stopped up tight.\u201d But he only heard the voice. He always held\nthe dog\u2019s ulna. And he did not let the stone ax go. The woman came in\nevery evening. He had her then sit directly opposite to himself.\n\nAt one time, when she came in to him, she brought him the following\nnews: \u201cTo-morrow your friends are going to come for you.\u201d During all\nthat time he urinated nowhere but in his box. On the next day many\npeople, as many as ten, came to him by canoe. In it his sister sang a\ncrying song: \u201cHa, brother Q\u014d\u2032\u0142k\ua71d\u0113.\u201d He looked out of the hemlock house.\n\nDuring all that time he wore the dog\u2019s head. Again he did not sleep.\nWhile they were still out at sea he went down to meet them. When they\ngot in front of him, in truth, his younger brothers were there. His\nsister was also there. He recognized them all. They feared for some\ntime to go in to him.\n\nAnd, after they had remained there for a while, they came in to him.\nThen, as he pulled it up, he thrust the dog\u2019s bone into the end of the\ncanoe. It went in easily. And, when he passed down to the middle, the\nsame thing took place there. The whole canoe was like that.\n\nThen all got off, and he tied all their paddles together and went up to\nthe house with them. He then brought them into the house and stood them\non end near the door. He then had the canoe people sit in a circle. His\nsister sat with them next to the door.\n\nAnd he intended to let them wash their hands in urine after they had\nsat there for a while. He put it first in front of the one nearest to\nthe door. While he washed his hands he turned his head away and\nsnuffled. As each washed his hands he did the same thing. He then knew\nthat these were Land-otter people. He picked up his urinal and put it\nback into its place behind him.\n\nAfter that he put the paddles into the fire. Lo! minks ran away. When\nhe clubbed those that had come after him, they did not any longer\nconceal the fact that they were land otters. He straightway placed\nhimself just inside the door and clubbed the land otters to death. But\nhe did not touch the woman. The Land-otter people changed themselves to\nmake him a g\u0101\u2032gix\u0323\u012bt. If he had gone with them he would have become a\ng\u0101\u2032gix\u0323\u012bt.\n\nDuring all that time he fasted. Again he did not sleep. He feared to.\nDuring all that time the woman brought him food. And every time he put\nit into the fire different things ran away from it.\n\nAt one time, when she came in to him, she again said that they would\ncome for him. By and by ten more persons came after him in a canoe.\nAgain a woman sang a crying song in it. \u201cBrother Q\u014d\u2032\u0142k\ua71d\u0113\u201d were the\nwords she put into it. He again went down. Those, too, were afraid for\nsome time to come in to him.\n\nBy and by they came in. He recognized all. When he pulled up their\ncanoe he also stuck his dog\u2019s bone into it, and it went in easily. He\ngathered all their paddles together, bound them, and went up with them.\nHe again stood them on end near the door. As before, he told the canoe\npeople to sit on each side of him. He again seated his sister nearest\nto the door.\n\nThen he again had them wash their hands in urine. He saw them again\nturn their heads away as they washed. He saw that these were also land\notters. He again rose and put their paddles into the fire. They all ran\noff again as minks. He stood then in the doorway and began to club the\nland otters. Again he preserved the woman only.\n\nDuring all that time it was north weather. [731] Soon after he had\nkilled these there was fine weather. The wind had been strong for ten\ndays. When it was a fine day his friends really came in search of him.\nHe went to them. Without waiting, they came up in front of him.\n\nThen he tried to push his bone into the canoe bow. He could not. And he\nknew it was a real canoe. But he still did not believe that they were\nhis friends. He also gathered their paddles together and took them up\nto the house. He again stood them near the door. He again told the\npeople to sit opposite him.\n\nThen he took up the urine and had them wash their hands in it. The one\nin front of whom he first put it now washed his hands in it after the\nusual fashion. His sister was really in the canoe with them. Those who\nhad come before were only like her. When they got through washing he\nshoved their paddles into the fire. They burned, and one of them rose\nquickly and pulled them out.\n\nAnd, after he had sat there for a while, he rose quickly and struck at\nthe one sitting next to him, who caught his club overhead. During all\nthat time he wore the skin. They were afraid to look at him. During all\nthat time he also fasted. He always remained awake. He was nothing but\nbones.\n\nDuring all that time they talked to him: \u201cQ\u014d\u2032\u0142k\ua71d\u0113, it is we. Come with\nus.\u201d He struck at one who was near him, and they caught his club above\nhim. All at once he started to go with them. He had fought all the ten\ncanoe people. The canoes of those who had come before had turned into\nlarge logs.\n\nHe now embarked with them. After he had gone along for a while with\nthem he struck at the one next to him with his stone ax. Every time\nthey caught it above themselves. They came to the town with him. When\nthe townspeople came down to meet him he also tried to fight with them.\nThey stopped him quickly every time.\n\nWhen he came into the house they gave him some salmon to eat. He put\none piece into the fire. It burned, and he put it back [into the dish].\nAfter he had sat there for another space of time he struck at the one\nwho sat next to him, and they quickly stopped him. During the whole\ntime they called to him: \u201cQ\u014d\u2032\u0142k\ua71d\u0113.\u201d He also kept the stone under his\nanus whenever he sat down. When evening came he was afraid to lie with\nhis wife. He even tried to kill his wife. But the next day he ate in\nthe usual manner. He put a part of all the things he ate into the fire.\nWhen it burned, he ate of it. They [the land otters] were unable to get\nhim.\n\n\n\nThis story, which is apparently Tlingit, gives an excellent idea of\nHaida and Tlingit notions regarding the g\u0101\u2032gix\u0323\u012bt, \u201cwild men,\u201d and the\nrelations that land otters were supposed to bear to them. See also the\nstory of Supernatural-being-who-went-naked, note 19.\n\n\n\n\n\n\n\n\nTWO CHILDREN\u2019S STORIES\n\n[Told by my interpreter, Henry Moody, of Those-born-at-Q\u0101\u2032gials]\n\n\nI. \u201cHababab\u0113\u207a, here is younger brother [or sister] crying.\u201d \u201cGive your\nyounger brother the large clam\u2019s head (q\ua71do\u00f1g\u0323osqadj\u0101\u2032\u207a) that I put away\nfor him.\u201d \u201cWhere is younger brother?\u201d \u201cI do not know. I destroyed him\n(q\ua71do\u00f1g\u0323osqa\u2032dj\u00eeg\u0323\u1d00n) as you told me to do.\u201d [732]\n\nII. Song-sparrow [733] lived with his grandmother. Whenever his\ngrandmother soaked salmon Grizzly-bear [734] stole the soaked salmon.\nOne day Song-sparrow saw Grizzly-bear doing this. He said then to his\ngrandmother: \u201cGrandmother, I will kill him.\u201d And his grandmother said\nto him: \u201cDo not try, my child; he will swallow you.\u201d \u201cThat will be all\nright, grandmother, for I shall have a fire drill in his belly.\u201d\n\nHe then made a bow and arrows. The people did not like him and his\ngrandmother. By and by, when Grizzly-bear came there again, he shot\nhim. He did not know then what happened to him. And, when he was in his\nbelly, he came to himself. He then thought of his fire drill and made a\nfire in his belly. When it burned it burned through his belly. And he\nkilled Grizzly-bear.\n\nHe then brought the news to his grandmother. \u201cGrandmother, I have\nkilled Grizzly-bear.\u201d And his grandmother told him that he lied. Then\nhe went again to it and cut some pieces from it. As soon as he showed\nit to his grandmother his grandmother put on her belt. He and his\ngrandmother began at once to cut it up.\n\nAfter they had taken all into the house he went to the neighboring town\nfor some live coals. When he came through the doorway they asked him:\n\u201cWhat do you come for, Song-sparrow?\u201d And he said: \u201cI come for live\ncoals, skia\u2032ldj\u00eegut sk\u0101\u2032ldjigut sk\u0113tc\ua71d\u0113\u2032gut.\u201d [735] After he had said\nthis he spat out the blood of a piece of the grizzly bear that he had\nin his mouth.\n\nThey were surprised at this, and the townspeople ran toward his house.\nThey took away at once all of the grizzly bear. As he also ran toward\nit he said to his grandmother: \u201cGrandmother, keep hold of the biggest\npiece.\u201d And, while he was running, they took all of his meat away.\n\nAfter he and his grandmother had cried for a while his grandmother went\nto sleep. Then, while his grandmother slept, he cut off his\ngrandmother\u2019s vulva. And he put grease and feathers upon the place. He\nthen cooked this. And when it was cooked his grandmother woke up.\n\u201cGrandmother, get up. I found a small thing in the dirt of the trail\nwhere they have been walking. I cooked it for you.\u201d His grandmother got\nup at once and ate it.\n\nThen he took his grandmother\u2019s urinal and went up to the top of the\nhouse with it. And he used his grandmother\u2019s urinal as a drum. He began\nthen to sing: \u201cHa\u2032haha h\u0113\u2032eee, grandmother ate her cut-off vulva. In\nthe place [I put] grease. In the place [I put] feathers.\u201d His\ngrandmother then used hard words toward him: \u201cHe was born at the roots\nof the salmon-berry bushes. [736] He is a wizard. He was born at the\nroots of the ferns.[736] He is a wizard.\u201d\n\n\n[The following version of the latter was obtained by Prof. Franz Boas]\n\nOnce upon a time a boy and his grandmother lived in a hut made of\ntwigs. The boy was always going out to shoot birds. One day he saw a\nlarge bear, which he tried to kill with his arrows. Then the bear\nsnuffed him in. The old woman waited in vain for her grandson, and\nfinally thought he had died. The boy was not dead.\n\nWhile he was in the bear\u2019s stomach, he thought: \u201cI wish grandmother\u2019s\nfire drill would come to me!\u201d It came at once. He made a fire in the\nbear\u2019s stomach, which killed him. He then carved the carcass and\ncarried the meat to his grandmother\u2019s house, which he filled entirely.\nThe old woman had no fire; therefore she sent her grandson to the town\nto ask for some fire. Before he left he cut off a piece of the meat and\ntook it into his mouth. He then went to the door of one of the houses.\nHe put down a piece of skin near the fire, chewed the meat which he had\ntaken along, and spit the fat into the fire, so that it blazed up. The\npeople asked him: \u201cWhat are you holding in your mouth?\u201d He then showed\nthem the bear\u2019s meat. Then they all went to his grandmother\u2019s house,\nand they received presents of meat and of fat. They distributed almost\nall of it.\n\nHe then said to his grandmother: \u201cGather some fuel.\u201d She did so, and\nstarted a fire. Then the old woman fell asleep sitting near the fire.\nWhile she was asleep the boy cut off a piece of her vulva and put down\nupon the wound. When she woke the next morning he sent her again to\ngather fuel; and, while she was away, he roasted at the fire the piece\nthat he had cut from her body. When his grandmother returned he said to\nher: \u201cI roasted a little of the bear meat for you.\u201d She entered, and he\ngave her her own flesh to eat. As soon as she had eaten it he ran out,\nsinging: \u201cGrandmother ate her own vulva!\u201d\n\n\n\n\n\n\n\n\nA RAID ON THE TLINGIT\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nQ\u00e4\u2032ndawas was going to make a potlatch in Masset. She owned ten slaves.\nAnd she had eight storehouses in the Kaigani country. [737] She was\ngoing to have [her property] brought over from there.\n\nAnd she owned a copper plate worth ten slaves. She intended to sell it\nfor that price in the Tsimshian country. They offered her nine slaves\nand an 8-fathom canoe. Thereupon she said that she would not part with\nit because there were not ten slaves. They then returned. And they came\nto Raven creek. [738]\n\nAnd, after they had sailed from there to House-point [739] with a south\nwind, a strong land breeze came upon them (i.e., a west wind). They\nwere then carried away. And it carried them to the Kaigani country,\nwhere some Tlingit were gathering seaweed. Then the Tlingit invited\nthem in. And they got off. After they had given them food they killed\nthem.\n\nThe slaves saw then that they killed those who were on shore, and the\nfive who had remained to take care of the canoe put up the sails. And,\nafter they had sailed along for a while, they ran upon a reef and\ncapsized there. The canoe, filled with the property, then sank. It was\na 10-fathom canoe.\n\nThinking of this while we were growing up, we grew up to war with the\nTlingit. [740] In the very middle of winter we began to drink medicine,\nand right from Qa-itg\u0323a\u2032og\u0323ao, [741] where we were fishing for black cod,\nwe went to war in two canoes. We camped for the night at Kwaitg\u0323\u1d00\u2032n\u029f.\n[742] On the following night we camped at La-ut-g\u0323\u1d00\u2032n\u029f\u0323as. [743] On the\nnext day we crossed.\n\nAnd, while it was yet daylight, we came in sight of the rocks along\nshore. We then waited for night. And, when evening came, we went in to\nland. At daylight we pulled up the canoes. Then we drank there four\nbuckets of salt water. We were thirsty and ran to the fresh water, and\nwe drank fresh water out of spruce bark sewed together and ran to the\nsea. [744]\n\nAnd, keeping a sharp lookout unobserved by them we saw four people\ngoing along in a canoe. And, after they were gone, we drew up our\ncanoes again. There I smoked, after which I was dying of thirst. They\ndid not think it well to put fresh water on me then, [745] and they put\nsea water on me.\n\nAfter that we went to look for people. We knew that people lived there.\nThen we saw smoke far up the inlet. And when evening came we started\nthither. Just before daybreak the canoes came in front of it. There\nwere four houses there. Below was a long stretch of steep shore.\n\nAnd, when we got off, A\u2032nkust\u1d00 [746] whipped the peoples\u2019 souls. He\nthen told us to go up to look at the houses. And two persons went to\nlook. Just as they got there a big dog barked at them. And when they\ncame back A\u2032nkust\u1d00 performed again. He then pretended to tie fast the\ndog\u2019s mouth. And he said: \u201cNow, friends, go to look at the houses\nagain. Now, although he sees you, he will not bark.\u201d\n\nI then went with two others to look. Only a mat hung in the doorway. I\nlay down in the doorway. They were snoring in the house. And, having\nfastened my knife upon my hand, I entered. I found by feeling that\nthere were only women there.\n\nAnd, after we had come to where our people were sitting, I said:\n\u201cChiefs that I have for elder brothers, strengthen yourselves.\u201d They\nthen divided to enter the house. And they said: \u201cHuk\u201d (\u201cGo on\u201d). [747]\nI let X\u1d00\u2032nxaogu\u2032tg\u0323as go ahead, and his younger brother followed me.\n\nAnd, when we were about to run in, I looked toward the beach [and saw]\nthat, instead of coming after us, they were preparing to shoot. We\nstarted away then in disgust. We got into the canoe. There they asked\nus why we came down. And we almost came to a quarrel.\n\nWe then started off. And, when we landed among the driftwood, Gana\u2032-i\u2019s\ncanoe came up behind us. They were going to land after us among the\ndriftwood. He said then: \u201cCome, friends; light a fire here for the\nsockeyes, which are good to eat.\u201d But I scolded them for it, [748] and\nthey got in against their will.\n\nAnd they remained there still. And, after they had talked for a while\nabout parting company with the other canoe, I said: \u201cMy father-in-law\nis a chief. If those who have been in your company kill people and he\nreceives nothing, you will feel sorry for it. Let us go down the inlet\nafter them.\u201d\n\nWe then followed them down. After we had gone along for a while\nGana\u2032-i\u2019s canoe passed out of the inlet around a point. I then said:\n\u201cLet us paddle after them. Paddle after. Paddle after. They might meet\nsomebody.\u201d\n\nAnd, when they had nearly rounded another point, they pulled back. Some\ntime after that guns sounded, and they went ashore. Some Tlingit came\nthen in a big canoe. They stood in lines in the middle. There were a\ngreat number of guns in this. We then started out to head them off.\n\nAs they paddled away from us they shot at us twice, when something\nstruck me in the head and I lost consciousness. I came to myself lying\nin the canoe. By and by, after I grew stronger and had fastened my\nknife upon my hand, they said to me: \u201cG\u0323\u1d00\u2032nx\u0323oat was killed.\u201d I then\nlooked at him. He was hanging over into the water. And I told them not\nto let him fall in.\n\nThe Tlingit then shouted at us. They made a noise on the edges of their\ncanoe: \u201cA\u2032lala a\u2032lala.\u201d Upon this G\u0101\u2032ala stood up in ours, and he shot\nthe man in the stern, so that he fell into the water. Then we said the\nsame. We, too, said: \u201cA\u2032lala a\u2032lala.\u201d When they shot me two bullets\nwent through the skin of my head.\n\nAnd, when Sk\u1d00\u2032ngwai\u2019s father stood up and aimed at the one next to the\nstern, who was paddling and moving his head as he did so, and shot him,\nhe also fell upon his face in the bailing place. We then again said the\nsame thing. We rapped on the edges of our canoe, saying at the same\ntime: \u201cA\u2032lala.\u201d And, when he shot again, another cried out in it. They\nstood in lines in the middle of the canoe. Others paddled at the sides.\nThey then bade us cease shooting. They motioned us away with their\nhands. We did then accordingly. The canoe was so large that the people\nin it could not be counted.\n\nThen Gana\u2032-i\u2019s canoe went quickly to it. And, when they got close by, a\nTlingit in the middle stood up with a gun. He pointed at this one and\nthat one among them. Someone in Gana\u2032-i\u2019s canoe speared him with a bone\nspear that had a short handle. He dropped the gun. The Tlingit then\nquickly sat down. He pulled out the spear. His intestines came out at\nthe same time. He broke it. And, when he started to shove the spear\nback into the wound, someone in Gana\u2032-i\u2019s canoe jumped in to him, and\nthe people in the canoe stood up.\n\nThen our canoe went thither. And I went to the bow and jumped into it.\nAll had long knives. I fell in the stern. And the one I fell near\nstabbed me. When he struck my shoulder I felt my insides come together\n[with pain]. Nevertheless I struck him in the side, and his insides\nfell upon me. After that another one came toward me from the bow. I\nstabbed him also in the side. When I struck him again he died.\n\nAfter that another came at me. When he tried to stab me I dodged him.\nAnd when I struck him he grew pale. I told G\u0101\u2032ala, who came behind me,\nto kill him. A youth having no knife then made with his hands the\nmotion of surrender to me from the bow. And I picked him up, and I\nthrew him into our canoe. When another came at me I struck him. It\ngrazed him. He went at once into our canoe. He let himself be enslaved.\nI made a cut down his back. He was a brave man. People did not pass in\nfront of his town. They were afraid of him. When it was reported that\nhe had let himself be enslaved the Tlingit became boneless [with\nastonishment]. They did not believe it. His name was Y\u0101\u00f1.\n\nAfter we had fought for a while some one called to me from the middle:\n\u201cSo-and-so\u2019s grandfather, they are too much for me.\u201d I then ran to him.\nAnd they had one of our friends in the bottom of the canoe. A Tlingit\nwhose knife had dropped from him was moving it toward himself with his\nfeet when I struck him.\n\nAnd while I was striking one after another some one shouted to me from\nthe stern. A Tlingit was lying upon one of our young men. And, pushing\naway his knife, I cut off his head. After that I saw some one who got\nin out of our canoe and a Tlingit strike each other at the same time.\nThe Tlingit fell upon his breast. Some time after that he (the Haida)\ncalled to me: \u201cSo-and-so\u2019s grandfather, they have broken my arm.\u201d I\nlooked at him. There was a wound in his right arm. They shot him from\nbeneath hides lying near. I did not hear the sound of the gun. Neither\ndid he hear it. Those who were with us instead [of helping us] stood\nnear looking on. They were afraid.\n\nAfter we had fought for a while, and had killed nearly all, I ran to\nthe bow. The many women, who sat in two places, I pushed apart. I\npassed between them to the bow. Then the one who had concealed himself\nin the bow rose. When he was about to strike me, I struck him in the\nside. He at once tried to close with me. I kept striking him. By and by\nhe died.\n\nAnd in the stern out of Gana\u2032-i\u2019s canoe they struck a certain one. He\njumped then into the water and struck the edges of the canoe with his\nknife. They jumped upon the Tlingit and stabbed him.\n\nAnd after I had gone about in the bow for a while I looked toward the\nstern. They were already pulling in slaves. And when I went thither I\nsaw a woman left. She had been shot in one leg. And I did not take her.\nOne that I had struck acted as if he were crazy. Then I jumped into\n[our canoe], and, when I was about to stab him, he held up his hands to\nme. I then tied his legs together with a rope, and I tied his hands\nbehind his back.\n\nThe property was captured at once. Into Gana\u2032-i\u2019s canoe they took ten\nsevered heads. There were only nine slaves. And after Sk\u1d00\u2032ngwai\u2019s\nfather had brought five heads into ours they found fault. He stopped\nthen. And they took all the property.\n\nIn front of the place whence we had been wrangling a whale swam about\nwith its young one. And we shot at the young one. We killed the young\none. We took its oil to Port Simpson [749] to trade. There we bought\nall kinds of stuff. We carried the things away. And, when the canoes\nwere filled with property, some was left behind.\n\nThe warriors now got in. And, as they went along, they began to sing\nwar songs. It was hard for me. Two of my younger brothers were killed,\nand I sang differently from them.\n\nWhen they were almost out of the inlet some one shouted \u201cIx\u0323i\u00e2\u2032\u207a\u012b, they\nare pursuing us.\u201d Full canoes were behind us. The canoes were close\ntogether. They were brave in Sg\u0323\u0101\u2032gia\u2019s canoe (the narrator\u2019s). And the\npeople in Gana\u2032-i\u2019s canoe began to paddle away from us. I then stood up\nand I said: \u201cChiefs whom I have for fathers-in-law and my sons-in-law\u2019s\nnephews, do not tell a bad story about us. For that we are out here.\nThat is why they will kill us. Before they destroy us we will destroy a\nwhole canoe load of them.\u201d\n\nAfter we had paddled away for a while in fright I looked back. Instead\nof my seeing them they were gone. It was nothing but driftwood, on the\ntop of which sea gulls sat.\n\nThen the people of Gana\u2032-i\u2019s canoe started a fire in a creek where\nthere were many humpbacks. There they roasted humpbacks for us. When we\nwere done eating we went away. We also gave food to the Tlingits.\n\nWe then went to Cape Charcon. [We crossed, and], while we were going\nalong together, some one ahead of us shouted: \u201cWhat warriors are\nthose?\u201d Then Sk\u1d00\u2032ngwai\u2019s father said: \u201cThese are Sg\u0323\u0101\u2032gia\u2019s warriors.\u201d\nAnd they came out from their concealment. They had guns with red\noutsides (i.e., new ones) and two cartridge boxes apiece. No one could\ntouch me [I was so dirty]. I had on a white shirt, and I wore a blanket\ndoubled. Where they ate humpbacks I tied cedar bark round the arm of\nthe man that they shot. And the one shot in the head also returned to\nlife. He told us he would not die for some time yet.\n\nAnd, when we came round the point, they came down in a crowd opposite\nus. They had had a Kaisun man living at Masset question us. They gave\nhim the following directions. \u201cIf you recognize them ask them \u2018Is it\nyou?\u2019 and if you do not know them ask \u2018What warriors are those?\u2019\u201d That\nwas the way in which he questioned us. They then called ashore from our\ncanoe a Masset man who was born in the same place with a certain one\n[of them]. We four stayed then in the canoe. But no one got out of\nGana\u2032-i\u2019s canoe.\n\nA man of the Sg\u0323adji\u2032goa\u0142 l\u0101\u2032nas [750] then stood near them, holding a\ngun. Two cartridge boxes hung from his side. They said he was a brave\nman. He said: \u201cTell me, Pebble-town people, [751] what did the Tlingit\ndo to the people of your family in former times? When the Tlingit\nformerly beat them every time why do you do this? I could do something\nto you for your foolishness. You might be shot to pieces.\u201d And, when he\naimed his gun, he pointed it at us. His name was St\u1d00wa\u2032t.\n\nI felt as though I had been struck in the face. He had pointed a short\ngun at me. I seized then a long one, and I jumped off. I ran to him. I\nstruck him at once with the gun. I struck him in the neck. And when he\nwas about to strike me I got my gun ready for him. \u201cNow, if you strike\nme, I will shoot you.\u201d Two of my friends who were ashore then struck\nhim with their guns. And Natq\u0101\u2032g\u0323o\u00f1 said to him: \u201cThis is not the first\ntime [men of his family have done such things], and they are also\nbrave. Why don\u2019t you strike back?\u201d\n\nThen some one said to us: \u201cCease doing it to him. You have struck him\nmore than enough for his talk.\u201d We then stopped, and they took us over\nto the camping place. A part of our people went round the point. Then\nGust\u1d00m\u1d00\u2032lk invited us. And there they pulled in the two canoes. There\nwere a great number there of my father\u2019s nephews, born in the same town\nwith me. They set us then in a line.\n\nAnd, after he had begun to give us food, the Masset people went down to\nthe canoes in a crowd. And, when they had nearly reached our slaves, I\nhanded my gun to Sk\u1d00\u2032ngwai\u2019s father. I then ran down. I made fast my\nknife in my hand. I then pushed them away and anchored the canoes\noutside.\n\nThey then began to give us food. And we had on our cartridge boxes. We\nalso kept our guns at our right sides, and we had our knives hanging\ndown in front. At the same time we ate. Then we finished, and they gave\nus tobacco.\n\nAnd in the evening those born with me and my father\u2019s nephews gave me\ntobacco. Besides, they made me an offer for one of my slaves. They\noffered sixty blankets for him, an unused musket, a whole suit of\nclothes, two bags of shot, a big canoe, many things of all kinds. I\nrefused them.\n\nWe remained awake that night. A part of us slept ashore. I was all\ncovered with blood from fighting. Very early on the next day they\nstarted in this direction. And, when we were ready to go, Sk\u1d00\u2032ngwai\u2019s\nfather went after some water. He was gone for a long time. While he was\nstill away, Gana\u2032-i\u2019s canoe started. The wind was in the north. I then\nleft the people directions what to do about him. And we left him.\n\nThe Masset people afterward took him in. They landed him at Rose spit.\nHe walked home from there. And on that day, when it was almost evening,\nwe sailed by in front of Skidegate. The Skidegate people came out in a\ncrowd to us. We did not stop. [752] They stood behind us [watching]. We\nspent that night at Water-hole. [753] The one in our canoe whom they\nhad wounded was still alive.\n\nAnd we started off from there at night. Then we made a camp fire on the\ninlet above Tc\ua71d\u0101\u2032a\u0142. [754] From there we started very early to\nQa-itg\u0323a\u2032og\u0323ao. At that time we sang a war song.\n\nWe then went into Qa-itg\u0323a\u2032og\u0323ao, singing songs of victory. Hu hu hu hu.\nWhen we were going up to the houses we landed the slaves. Some of them\ncarried children. After having fought we sang songs of victory for many\nnights.\n\nHere is all of this story.\n\n\nThis and the following eight stories and that on page 104 practically\nconstitute one long account of the Haida wars, or rather raids, which\nhave taken place within recent times, except only those related by\nAbraham of Kloo, which succeed. The story-teller was an interesting old\nman who, as will be seen by the texts, had himself taken part in many\nof these expeditions and had lived a life full of adventure. He\nbelonged to the Middle-g\u00eet\u00ee\u2032ns (Ya\u2032ku-gitina\u2032-i), a branch of the\nPebble-town G\u00eet\u00ee\u2032ns of the west coast, but, while still a young man,\nhad gone to live with members of his family in Alaska. After that he\nand his uncle were in the employ of the Hudson Bay Company for a long\ntime, until he finally came back to Skidegate to live. He was\nacquainted with some myths, but war stories were his \u201cspecialty.\u201d\n\n\n\n\n\n\n\n\nWAR BETWEEN THE WEST COAST AND NINSTINTS HAIDA AND THE G\u00ceT\u00ce\u2032SDA\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nThe Ninstints people [755] came to Kaisun in four canoes to ask us\n[756] to go to war in their company. We then went along in four canoes.\nAnd, after we had gone across, we entered L\u1d00lg\u012b\u2032mi. [757] During the\nnight we went in opposite to a fort. Some people were then camping in\nthe inlet. We began to shoot at them. There Amai\u2032kuns was killed.\nGay\u00ee\u2032ns [758] was wounded. Qoy\u0101\u2032 [759] was also wounded. He was one of\nthe brave men among us. There we took two slaves.\n\nWe went out from there. And those who went in advance came upon some\nwho were sailing along. The sound of two guns was heard. Afterward an\nempty canoe drifted away. They enslaved two women. And we went thither.\nAnd, while we were close to land, rejoicing over the slaves, some\npersons came sailing round a point near us, and, when they saw us, they\njumped off. Then some landed behind them.\n\nI then prepared myself and got off. And I pursued one who was running\nalong near the sea. After I had chased him about for a while in the\nwoods he jumped into the ocean. I took from him his yellow cedar\nblanket with some of his hair. And, when he emerged farther out, he\nheld up his hands before my face. He then swam to me. When he came near\nme he dove again. And he came to the surface out at sea. I then began\nto shoot at him. And he swam landward and squeezed himself tight\nagainst the face of a cliff. After I had shot twice at him there, I\nstopped. He then climbed up a tree that stood against the face of the\ncliff. And, although there was some space between its top and the\ncliff, he bent it over, got a hold on the face of the cliff, and went\ninto a hole there. He could not climb thence either down or up. We said\none to another that he would die there.\n\nWe then went away. We next made a fire and began to give each other\nfood. And after we left we began to fight against the fort. We could\nnot get away then. We could not get away. [760] But afterward they got\nus back [into the canoe]. And they shot one who was crawling about on\nthe top of the house so that he fell down. And after they lay out to\nsea for a while a man wearing a dancing skirt and cedar-bark rings\ndragged down a canoe. A woman also came after him. She came to us and\ntalked to those who were in Ld\u014d\u2032gwa\u00f1\u2019s canoe. They told her then to\ncome closer. And some called to them to shoot the man so that he would\nfall into the water. Ld\u014d\u2032gwa\u00f1 refused to allow it and started away from\nthem. They then went off in fright. We ran out of ammunition. Then we\nwent away.\n\nWe then started from Point-dj\u012b\u2032dao and, after we had spent four nights\nupon the open sea, we came to G\u0323\u1d00\u2032\u00f1xet-kun. [761] After traveling two\nnights from there we came to Kaisun. We had really brought nothing with\nus from the far country.\n\nThis is the end of the story.\n\n\n\nMy interpreter understood that the tribe attacked at this time was, as\nstated above, a Tsimshian tribe, but he may have been mistaken. In that\ncase it must have been some tribe related to the Bellabella.\n\n\n\n\n\n\n\n\nRAID BY THE NINSTINTS HAIDA ON THOSE OF THE WEST COAST\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns.]\n\n\nThe Pebble-town people warred with the people of Ninstints. The East\nCoast people [762] were also at war with them. They were all at\nG\u0323\u0113tg\u0101\u2032\u00f1. [763]\n\nFrom that place the father of Q\ua71daolga\u2032s went to hunt. Then they saw a\nwar canoe pass a place named Gia\u2032g\u0323\u0113s lying toward the south. It came\nalong close to the shore and passed behind an islet. And they did not\nknow those who were in it.\n\nAnd when it was far off he started straight out to sea. And, when the\nrocky shore had nearly passed out of sight, he turned about. At evening\nthey heard the sound of his guns at G\u0323\u0113tg\u0101\u2032\u00f1. He had seen the enemy.\nThen they went for two shamans who were there. And they whipped the\nsouls of the enemy. At that time they said that a white raven flew into\nthe inlet. After they had drunk salt water for two nights all the\nwarriors went out to meet the enemy.\n\nAfter they had crept along close to the shore for a while they feared\nto round \u029fuq\u0101\u2032\u0142g\u1d00\u0142d\u1d00s. [764] So they stopped there. Some of them said\nthat Kaisun could be seen from there. By and by, however, they went\nthither. They then saw some persons walking on the beach at Kaisun.\n\nAfter some time had passed the canoe came in front of them (those at\nKaisun). They got into it and went seaward. In the middle was a shaman\nwhipping the souls of his enemies. Then one [Ninstints man] in it saw a\nstrange sight. \u201cLook at the cormorant flying about. It has no head.\u201d\nAnd, when they looked at it, its head was lacking. K\ua71dadja\u2032-i alone\n[765] did not see this.\n\nAfter they had gone on for a while a shot was fired at them. At once\n[the guns shooting] downward resounded everywhere. It (the canoe)\nturned bottom up. And as they came alongside they shot at them. And\nafter they had destroyed them and had turned the canoe over one person\nwas in it. He alone they saved. When the first gun sounded, the war\nchief said: \u201cSqas, take the gun away. It is not time for that.\u201d\n\nThey then went away. Now they sang war songs. And the next day they\nwent to get the heads. They then cut them off and dried them in the\nsunshine. The shaman who had whipped the souls of his enemies had his\nhair bunched together. [766] He had told them to go back. On the way\nthey (the Ninstints people) saw portents. They heard the sound of\ndrying frames dropping from above. And Tia [767] also called near them.\nHe called, and blood spurted out of his neck.\n\n\n\nThis encounter was referred to by others. See Memoirs of the American\nMuseum of Natural History, volume V, part 1, page 31.\n\n\n\n\n\n\n\n\nFIGHT BETWEEN THE KAIGANI AND WEST COAST HAIDA\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns.]\n\n\nThey had occupied Thin-fort. There were many black cod there. Then they\nsaw portents. The black cod, the day after they were brought in, moved\ntheir mouths. And at one time a headless cormorant came there. [768]\nSome time after that, they say that [the children] who had a little\nfire in a cave below them and were picnicking there, ran out of it.\nSome small being with disheveled hair and a yellow-cedar-bark blanket\nover its shoulder came out of the cave. It was Supernatural-slave [769]\nwho was among them, they say. Its belly was big, they say. Then they\nfeared to play in the cave.\n\nAfter that the rotten gills lying about groaned. Another day Tia flew\nover to the fort from the opposite side. He said \u201cTia, tia,\u201d and blood\nspurted out of his neck.[768]\n\nOne day, while they were away fishing for black cod, they (the enemy)\ncame upon them. These were the Kaigani, Sta\u2032stas, and Middle-town\npeople. Then they shot up at the fort. My grandmother was born among\nthem. That was why they did not touch her people. [770]\n\nOne man then shot from the fort. When his ammunition failed they went\nup to the fort. They enslaved all of the Pebble-town people. And, going\nout to those who were fishing, they destroyed half of them also. Some\nescaped to Kaisun.\n\nWhen the warriors started off they were told about a child of the\nMiddle-g\u00eet\u00ee\u2032ns, [771] whose cousin was carrying her on her back. They\nwould have taken her back, but were afraid. When they had recrossed her\nfriends adopted her. [772] At the end of the following autumn they\nbrought her back.\n\nAfter that they sent word by canoe that they wanted to make peace. They\n(the West Coast people) then went thither. When they arrived at T\ua71d\u0113\n[773] no attention was paid to them. And, since their food was gone,\nthey wanted to buy food from one who lived opposite. He was stingy, and\nthey laid hold of him. Although he was a chief they enslaved him. They\nalso fought the people of T\ua71d\u0113. And they killed many of them, and those\nthey enslaved were many. The Pebble-town people made matters even.\n\nAnd, after they had talked over where they should have a fort, they\nmade one on the west coast. Two were staying at K\ua71di\u016b\u2032st\u1d00. After some\ntime had passed the Kaigani people came to make peace. When they\nstopped in front they began to shoot at them. When they fled they met\nthe two persons [774] in a canoe. When they were going to enslave them\nthey jumped into the water. And they swam over to an islet. They now\nfled in terror.\n\nSome time after that they went to the Kaigani country to fight again.\nThen they destroyed some people there. They enslaved ten and killed\nmany. And, while they were on the way back, the wind was strong, and\nthey threw some slaves overboard. They did this to four. The K\ua71di\u016b\u2032st\u1d00\npeople then came to them. And they took the slaves away from them and\nsplit up their canoe. They then started home around by the West Coast\nshore. They went to Tc\ua71d\u0101\u2032a\u0142. [775] They came to Lag\u00ee\u2032nda, [776] where\npeople were catching salmon. A single slave was with them. The chief\nfinished sending food through the fire. [777]\n\n\n\n\n\n\n\n\nWARS BETWEEN THE STIKINE AND SITKA TLINGIT\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nThe nephew of C\u0113ks lived at Sitka for the sake of some woman. He was\nkilled there. Then all the Stikine people went to Sitka to fight. At\nthat time they had a pitched battle there, and they destroyed many\nSitka people. After that the Sitka people also started out to war.\n\nAt that time the eulachon were running into the Stikine. After they had\nfilled the ground with holes they went out to get stones. They did not\nhave the right kind of stones there. They had only whetstones. And,\nwhen they came from it, a man passed out by them to get some. His name\nwas Dao\u0142. [778] Then he gave them the following prediction: \u201cThey will\nkill me [and my family] when the tide is on the ebb, and I shall never\ncome back.\u201d\n\nAs soon as the tide was out they went out to fight. The warriors came\nupon him at the place where he was gathering stones. Then they took him\ninto the war chief\u2019s canoe. He had left his gun behind. They then made\nfun of him by telling him to do various things.\n\nWhile they were talking to him the warriors (his friends) came into the\nbay. They asked him then: \u201cOne-who-is-always-mentioned, are you still\nalive?\u201d \u201cYes,\u201d he said. He also asked: \u201cDid you bring my gun? Did you\nbring my knife?\u201d \u201cYes.\u201d \u201cGive them to me.\u201d They then got his things to\nhim.\n\nWhen he put on his cartridge box some one shouted: \u201cIxi\u00e2\u2032\u207a\u012b, [779]\nOne-who-is-always-mentioned has his weapons in his hands.\u201d Then,\nforgetting himself, he shot. Straightway they all shot. And he also\nsaid that he pulled out his knife and kept striking them as he moved\nforward. They then destroyed the Sitka people. They stabbed those who\nthere escaped to the woods. They said that two young fellows then came\nfrom watching for their enemies. They took them into C\u0113ks\u2019s canoe.\n\nThey then went away. On the next day they collected heads. Some of them\ngot twelve. Others got ten. The heads were drying in the sunshine,\nlooking like clothes drying on a line and bellying in the wind. Then\nC\u0113ks, having called the people together, told them to stop fighting. He\ntold them that they had destroyed the Sitka people.\n\nBy and by they let the two youths that they had enslaved go. They then\nripped open the seams in a little, old, 3-fathom canoe. In it they\nstarted off. They also gave them a small paddle. They thought then that\nthey would drown. In the summer after that they heard that they had\nescaped.\n\nSome time afterward the Sitka people were coming to make peace. And\nthey got ready for them. They thought it well to make peace [they\nsaid]. Then C\u0113ks again called the people together, and they agreed to\ndestroy them. They then talked over how they should preserve themselves\nfrom injury.\n\nBy and by the Sitka people came in many canoes. After they had danced\nfor a while in front of the town they came ashore, and the dancers\nentered the house and danced there. Then property was given to them.\nThey gave them four or two slaves apiece as blood money. After that\nthey also danced in C\u0113ks\u2019s house. When nearly all were in they shut the\ndoor, and they killed those outside and threw their bodies over the\ncliff in front.\n\nAfter they had killed all of those they crowded against each other near\nthe door. They then quietly pulled out one after another, stabbed each\none, and threw out the bodies. At that time a woman looked in through\nthe smoke hole. She held a knife. She made the motion of cutting off\nheads. She said that they were going to destroy them. Those who were\ndancing paid no attention to her. After they had killed on for a while\nthey began to discover it for themselves. But still they kept dancing.\nAlthough only ten were left they kept dancing. Presently they killed\nall. Six that they saved they let go home.\n\nSome time afterward they began to visit back and forth. Once a great\nmany went to [Sitka], and Qa\u0142a\u2032x [780] paid a great sum to the\nRussians. Then many canoes came there and, when all the Stikine people\nwere inside the stockade, Qa\u0142a\u2032x began to fight them. And they\ndestroyed the Stikine people.\n\nSome time after that they became good to each other. They began\nvisiting back and forth again. Then ten canoes came to the Stikine, and\nYaqoa\u2032n began to kill them. And they destroyed all of them. At that\ntime they stopped visiting each other.\n\nSome time after that Qa\u0142a\u2032x\u2019s nephew was in love with the daughter of a\nRussian. For that the Russians killed him. They then killed the\nRussian\u2019s son. They said that the Russians were going to fight them\nwith Qa\u0142a\u2032x, and they fortified themselves. They built the walls out of\nbig cedars. And they built the houses inside. They put flat rocks along\nthe fronts and sides of the houses. [781] And, after they had lived\nthere for a while, the Iron people [782] came in a vessel to destroy\nthem. After they had shot at them ten times they called for Qa\u0142a\u2032x.\nWhen he answered they shot at him still more.\n\nAfter they had done this for a while they came off to fight them in\nthree boats. All had guns with bayonets. They came on land at once.\nAnd, after they had prepared for them in the house, they went out. They\nthen shot at them. While the Russians were shooting by command they\nshot into them. They also threw out their cartridges quickly and shot\nagain. After they had done this for some time they destroyed the\nRussians. Only those who had charge of the boats got to the ship. Then\nthe warship sailed away. [Meanwhile] they strengthened the fort.\n\nAfter two months had passed they came to fight them with two warships.\nThey then shot at them from both sides. At that time they called to\nhim: \u201cQa\u0142a\u2032x, are you still alive?\u201d \u201cYes; I am not afraid of the cannon\nyou use against me.\u201d The cannon sounded then still more.\n\nAfter some time had passed they went to get him. They then fought again\nwith the Russians. They also destroyed those. At that time they took\nguns, coats, hats, and swords. After some time had passed, they (the\nRussians) brought property over to the winners. \u201cQa\u0142a\u2032x, are you yet\nalive?\u201d \u201cYes; I am still alive. I won. Now it is all right for you to\nkill me.\u201d When he said this, they raised the flags. They then gave him\nclothing, food, rum, and ammunition. They let him win. Many of the\nRussians were killed.\n\n\n\nMy informant heard this story from an old Tlingit from the Stikine. It\nis of peculiar interest as containing a native account of the struggle\nbetween Baranof and the Indians at Sitka. It differs from the Russian\naccount, however, in so many particulars that it is evident that few\nreal facts are preserved.\n\n\n\n\n\n\n\n\nFIGHTS BETWEEN THE TOWN-OF-TC\ua71d\u0100\u2032A\u0141-G\u00ceT\u00ce\u2032NS AND THE MIDDLE-G\u00ceT\u00ce\u2032NS\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nWhen I was still young I knew how to handle a gun. They went then to\nDadag\u0323\u0113\u2032ni. [783] The Town-of-Tc\ua71d\u0101\u2032a\u0142 people [784] fought together\nthere. They fought while they were drinking whisky. [785] At that time\nG\u0323\u1d00la\u2032-i\u2019s nose was bitten off. Then they began to fight. They shot at\neach other all night, and they killed a great many there.\n\nSome time after that another fight broke out. The grandfather of\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a [786] then owned two slaves. He went thither with them\nand a gun. Although we tried to stop them, they then went thither. They\nthen fought there with them. They took the ramrod from one of the\nslaves who then held N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a\u2019s gun. They went then to ask for\nit. He held it for payment he said. At that time they did not make a\ndisturbance about it.\n\nSome time afterward a vessel of the Iron people [787] came there.\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a then went out to it. While he was away\nSitting-chieftainess went to Brave-in-his-belly [788] to get the\nramrod. And they who were there pushed her down. Then N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a\ncame ashore. The Iron people had given him all kinds of food. He\nbrought a lot away. There was a great quantity of all sorts of things.\n\nThey did not say a word to N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a. After they got through\neating I told him. But he laughed. He called Gax\u0323\u012b\u2032\u0142dia-i (one of his\nslaves) and told him to go out and make an announcement. Then\nBrave-in-his-belly also sent out to make an announcement. And after\nthat they killed four slaves belonging to him. [789] And\nBrave-in-his-belly owned one slave. He killed him.\n\nOn the following day they gave him (N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a) a great amount of\nproperty\u2014ten slaves, three hundred blankets, five big canoes, a great\nquantity of property. At that time he summoned the people. Slaves and\nproperty were given to the Middle-town people, [790] Earth-eaters,\n[791] Dogfish-house people, [792]\nPeople-of-the-house-where-they-always-have-plenty-to-eat,[792]\nRaven-house people,[792]\nPeople-of-the-house-that-went-away-discouraged.[792] They gave one\n[slave] to Unable-to-do-anything. [793] They gave one to Qo\u0142g\u00ee\u2032t.[793]\nThey gave one to Far-away,[793] to Q\u014dta\u2032n,[793] to Nasta\u2032o,[793] to\nTc\ua71dix\u0323\u012b\u2032.[793] After that they gave to all the house chiefs.\n\nOn the day after that they sent for N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a, and on that day\nthey twice called us in. After several families had called us in the\nEarth-eaters invited us. They had been giving us food for a while, when\na noise arose in the direction of a canoe that they had given us. As\nsoon as some one said that the Town-of-Tc\ua71d\u0101\u2032a\u0142 people had broken it up\nthe Earth-eaters went thither. They told us then that we had better not\ngo out. We all had guns. They told us not to go out. But still we stood\ntogether among them.\n\nThen the Town-of-Tc\ua71d\u0101\u2032a\u0142 people stood in lines around the edges of the\ncanoe, holding their guns ready. After they had quarreled for a while\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a came out, and a boy of the Town-of-Tc\ua71d\u0101\u2032a\u0142 people shot\nat him. I, too, at once shot one. They then shot into the\nTown-of-Tc\ua71d\u0101\u2032a\u0142 people. The dead bodies lay far apart on the ground.\nSome sat up. Some tried to squirm up from their buttocks [having been\nshot in the legs]. Four dead bodies belonged to the Earth-eaters. Two\nothers they wounded.\n\nThey at once began again to shoot each other. Many more of the\nTown-of-Tc\ua71d\u0101\u2032a\u0142 people were killed. After they had given us food for a\nwhile they took us over to N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a\u2019s house. When they got us in\nthe sound of fighting ceased.\n\nAfter that they also shot into our house. The house had three\nstockades. Not a single bullet reached the house. They shot at us from\naround the house while we ate. Early in the next day N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a\ncalled four families. And while they ate in the house the\nTown-of-Tc\ua71d\u0101\u2032a\u0142 people again began to shoot at the house. And after\nthey had done this for a while we went down with our guns into a trench\nextending toward the beach. And, while the Town-of-Tc\ua71d\u0101\u2032a\u0142 people were\nshooting into the house from near by, we in turn shot at them. We\nkilled two. And afterward we ran in through the doorway, one after\nanother. We told of those we had killed. Then the Town-of-Tc\ua71d\u0101\u2032a\u0142\npeople went away.\n\nAnd when they were done eating, he gave them all coats and good\nclothing. Early in the next day he called the Earth-eaters. Then they\nagain shot at the house. They did not reach the inside. These also went\naway.\n\nAfter that they began to shoot at our house. After they had shot at our\nhouse for four nights N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a told us to get up very early.\nAnd, after we were done eating, he had us wash our faces. He gave us\ntallow, and, when we had put it on our faces, [794] we painted them. He\nthen emptied out a big box of clothing. And as soon as we had fitted\nourselves we put it on. After that he emptied out black handkerchiefs.\nWe tied them around our heads. He was a great chief.\n\nAfter that we sang a song. After we had sung four times we went out to\nfight. We then began shooting at the four houses of the Town-of-Tc\ua71d\u0101\u2032a\u0142\npeople while the Town-of-Tc\ua71d\u0101\u2032a\u0142 people drew up around us from the\nwoods. And, after we had shot at each other for a while, my gun became\nhot, and I put it into the water.\n\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a stood on the top of his house all of this time. He held\na large horn in his hand through which he talked to us. We then waved\nsomething white that he could see. He knew by that that not one of us\nhad been killed.\n\nAfter we had fought for a while, and when the sun was almost set, the\nMiddle-town people and the Earth-eaters came to fight. They broke\nthrough the many Town-of-Tc\ua71d\u0101\u2032a\u0142 people who were around us. They told\nus then to go home, and we went home. But they fought in our places.\n\nWhen I came in they said that my breeches were bloody. I then felt\nthere. The back part of my thigh was torn. I at once became faint.\n\nEarly in the next day they shot at us again. And, after they had shot\nat us for five nights, N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a told us to begin fighting again.\nWhen we first fought many of the Town-of-Tc\ua71d\u0101\u2032a\u0142 people were killed.\nThere were also many wounded. And, after we had fought for a while, and\nevening was come, the Middle-town people and the Earth-eaters came and\nhelped us. They let us go home. But they had a pitched battle in our\nplaces. Some time after dark they stopped shooting.\n\nThey shot intermittently at our house for more than a month afterward.\nThey began shooting at our house just before daylight. One day we did\nnot hear a gun go off. Then someone knocked at the door. \u201cOpen the door\nfor me.\u201d That was Djig\u0323\u0113\u2032g\u0323as. \u201cThe Town-of-Tc\ua71d\u0101\u2032a\u0142 people are gone.\u201d\nThey went away very early.\n\nOn the day following N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a gave property to the Earth-eaters.\nHe gave them eight slaves, as blood payment for the four persons that\nhad been killed, and three hundred and twenty blankets. Because Qo\u0142g\u00ee\u2032t\nwas very sorry on account of his canoe he gave him a young slave. He\nwas very glad to have him. And he also had his canoe repaired. The day\nafter he called them [to a feast].\n\nAfter that they again came to fight with us. Then the Town-of-Tc\ua71d\u0101\u2032a\u0142\npeople shot at us for two nights. After they had acted toward us in\nthis way for three months a ship of the Iron people came.\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a then told the Iron people about himself. Then they left\nus all kinds of ammunition.\n\nAfter fifteen nights were passed they came after N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a. And\nthen, too, the Town-of-Tc\ua71d\u0101\u2032a\u0142 people came to fight with us. After they\nhad shot at us for two nights they went away again. They (the Iron\npeople) then took N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a with them. His heart was not strong\nenough to go without me. So they took me as well.\n\nWe then started off. Some time afterward we came to Nass inlet. Two\nvessels lay there. Then they started to settle there. They put a\nstockade around the house, and the Nass people brought in cedar bark.\nThey paid a blanket for the bark of two cedars to be used as roofing.\n[795] When the house was completed they finished the warehouse.\n\nThey began at once to buy furs. All sorts of people brought furs there\nto sell to them. During the whole time what was dropped upon the ground\nfrom the tobacco that they sold I put up into a sack. When my father\ncame from Masset I gave it to him. And N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a gave him many\nblankets from the trading house. My father gave him a canoe. In it they\nwent to the head of Nass inlet with property to trade. At the end of\nten nights the 10-fathom canoe was full of furs.\n\nAt that time N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a threw chips into the water and shot at\nthem. One youth then wanted the gun very much. And he asked how much it\ncost. They told him then that they would let him have it if he piled up\nfurs to the muzzle as it stood on end. They then stood the gun on end,\nand they piled up beaver skins alongside it. And, when they reached the\nmuzzle of the gun, they pressed them down. And when [the pile] got\nlower they piled on more. By and by, when it got even with the end,\nthey stopped. And he also bought a longer one. And he gave six\nland-otter skins for the ammunition. He also gave six land-otter skins\nfor a bag of bullets.\n\nThey then went away. After five nights were passed they returned. After\nthey had lived there three years it was found to be too cold, and they\nremoved to Port Simpson. There also I lived with them seven years.\nN\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a lived at the house of the Iron people. After that he\nlived there all the time.\n\nHere is all of this.\n\n\n\nThis story gives us an idea of what intestine conflicts were like among\npeople on this part of the Northwest coast. Strife having arisen\nbetween the Tc\ua71d\u0101\u2032a\u0142-l\u0101\u2032nas and Ya\u2032ku-qe\u2032ig\u0323awa-i, or Ya\u2032ku-gitina\u2032-i, to\nwhich latter family my informant himself belonged. The Raven families\namong the Kaigani joined the weaker, and apparently the aggrieved,\nparty. The feud was not ended, however, until the chief of the\nYa\u2032ku-qe\u2032ig\u0323awa-i went away to live with the white people.\n\n\n\n\n\n\n\n\nFIGHTS BETWEEN THE TSIMSHIAN AND HAIDA AND AMONG THE NORTHERN HAIDA\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns.]\n\n\nThe Skidegate people went once to trade at Port Simpson [796] in sixty\ncanoes. The Pebble-town people [797] also went there. And they traded\nwith dry halibut. They lived outside. There a Tsimshian, who was with a\nwhite man, came to them. Sticks were given around to them (the Haida).\nAnd afterward he took the sticks back again. They planned to destroy\nthem during the winter. That was why they counted them.\n\nA woman of the G\u00eet\u00ee\u2032ns\u2019-servants [798] named Bufflehead [799] sold dry\nhalibut to the wife of Lgi\u00e4x. [800] She said it was too small and she\nwanted to exchange it for more. Bufflehead then refused to give her\nmore in exchange. And they threw the dry halibut at Bufflehead. She\nthen threw the dry halibut in the face of Lgi\u00e4x\u2019s daughter, and she\nwent home crying.\n\nSome one shouted, and I went out. They were throwing stones at each\nother. They gave each other a thorough stoning. By and by they stopped.\nAnd some time afterward a gun went off. Some one shouted: \u201cThey killed\nso-and-so.\u201d Some time after that another gun went off. Another was\nshot. Then it stopped for a while. When evening came they began to\nshoot at us. All through the night they shot at the Skidegate people.\nDuring all that time they shouted out [the name of the person shot]. I\nwas then without a gun, and I borrowed one. I held it and two cartridge\nboxes. They shot at the sail houses on the beach in which we lived.\nThere was nothing behind which we could shelter ourselves. Then I dug a\nhole for myself in the sand and lay in it.\n\nI then shot at some one who lay behind a log and was shooting, back\nfrom the sea. I shot off his hat. When I shot at him again I shot his\ngun away from him. He then ran away.\n\nA hill lay behind us, from which they were shooting at us. I also began\nto shoot at those. They also ran away. After they had shot at us for\nfive nights they stopped for a while.\n\nThen the Tsimshian came to dance. They wanted to make peace because we\nhad killed Lgi\u00e4x\u2019s nephew. We also enslaved two women who were walking\nseaward from the town. By and by they started to dance. We then gave\nthem some property. After this had gone on for a while they made the\nfollowing arrangements. They said that we might go with them to\nLaq\ua71dal\u0101\u2032m. And we said that we would give them more property. We\nthought then that it was all right, and we went to our canoes. While a\npart of the provisions lay on shore the Tsimshian took the provisions.\nWe then got into our canoes. I pushed my canoe off with the many which\nwere there. When the canoes got away two remained. I then ran toward\nthe fort at Port Simpson. [801] There was yet a crowd of Skidegate\npeople there. And, while I stood there, two canoes with the dancers\n[802] in them were still there. Then the Tsimshian pursued. They shot\ninto the canoes, pulled themselves close alongside, and in a short time\nthey drifted along empty. Then, when the two that were there started\noff, I ran down from in front of Port Simpson house. I jumped into the\nstern. Then the two dancers[802] [in their canoes] paddled backward. I\ntook a gun and shot them both. At that time I scared them. Those who\nfirst went off took their property. A south wind was blowing. Canoes\ndrifted off empty.\n\nThey then shot much at us from Laq\ua71dal\u0101\u2032m. There was no gun in my canoe.\nAfter that they again shot at us. We then fled. During all that time\nthe Tsimshian pursued us. That was a great disaster, though the story\nof it sounds well enough. They pursued us far out to sea. I was in my\nwife\u2019s canoe.\n\nWhen they got far out at sea they returned. They enslaved very many of\nthe Skidegate people.\n\nThen they (the Skidegate people) landed at \u029f\ua71dg\u0323a\u2032odana-i. [803] At that\ntime a heavy rain set in. They called it\n\u201cThe-rain-upon-the-skins-of-dead-bodies.\u201d And, when daylight came, I\nbuilt a big fire. Then the wounded sat around the fire. On the\nfollowing day, when we started off, a man of Those-born-at-House-point\n[804] was angry, because, he said, we went off first. Then he and I\nwere going to shoot each other. They held us apart. And they went away.\n\nAnd on the next day they stood crying in front of \u029f\ua71dg\u0323a\u2032odana-i. The\nPebble-town people did not cry, however, because all of them escaped.\nFifty canoe loads were destroyed. The weather was bad. And, while they\nlay there, the one who had quarreled with me came to me and pulled up\nhis canoe alongside of ours. He then made peace with me. He gave me\nwhisky. And, after we had sent food through the fire to those who had\nbeen unable to escape, we spent the night in our canoes. We remained\nawake. We were afraid. We thought that they might pursue us again.\n\nAnd when day broke we went away. About noon they sailed over to\nSkidegate. They laid the blame on Bufflehead, who had escaped. They\nthen asked her for property. Her husband was named L\u016b\u2032g\u0323ot. [805] Then\nthey began to give away property. He was about to make a potlatch. His\nhouse pole lay there for good. He gave the town all of his property.\n\nSome time afterward Gudiq\u0101\u2032yi\u00f1ao\u2019s father came back. They had been\nunable to get away from Port Simpson house, whence they came. Before he\ncould ask for blood money the G\u00eet\u00ee\u2032ns\u2019-servants came there, with\npaddles on their shoulders. They said that they had come to go to war\nfor him.\n\nSome time afterward a great many Masset people went to trade. They came\nto the Gy\u00eenx\u1d00ng\u012b\u2032g [806] family. They say that there were sixty canoes.\nAfter they had been there for a while they started off. And, after they\nhad traded, a Tsimshian shot at the canoes. The bullet then struck the\ncanoe of a man of the Point-town family [807] named X\u0323\u1d00\u2032na.\n\nHis son then seized a gun and shot into a crowd standing on shore. And\nhe shot one down. They at once shot after them. They immediately\nstarted off. The Tsimshian chased them. They made them upset by\nshooting. They also destroyed them. They took them also for slaves.\nThey also enslaved many of the Rotten-house people. [808]\n\nAt that time they destroyed a canoe at Laxan\u0113\u2032st [809] out of which two\nmen and a woman escaped. Many nights afterward, when some persons came\nthere for wood, they got away in their canoes. And in them they came\nacross. They were saved.\n\nThose in Port Simpson house who could not escape were afterward\npresented with a canoe by the Iron people, [810] who let them escape.\nThose also got home. Then, too, it was not a good time.\n\nG\u00eetq\u014dna\u2032-i\u2019s father went to Masset, and five families [811] banded\ntogether and began to drink sea water. During the whole time they\npracticed how they would fight. A cartridge box then caught fire, and a\nman was burned.\n\nAfter they had drunk sea water for six nights they set out to war in\nten canoes. And, when they reached the mainland, some stopped at\nQ\ua71dad\u014d\u2032. [812] After they had looked for enemies on the opposite side as\nwell, [they saw] two canoes go out from Siw\u0101\u2032\u0142ins [813] after salmon.\n\nThey then quickly pulled toward them. They shot the man in the stern,\nso that he fell over into the water, after which they closed with the\ncanoes. When they ran into them to fight they upset them. They then\neven struck them in the sea. G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032l\u00ee\u00f1a killed three people at that\ntime. The Tsimshian had killed his wife, of whom he was very fond. Four\npersons were in the canoe. They also destroyed two canoe loads which\nwere farther off.\n\nAfter they had watched for a while longer [they saw] three more canoes\nsailing along. They killed all the people in those. They took the heads\nof them all. After they had watched for some time longer two canoes\ncame with sockeyes. They went out also to those people and killed them.\nOn that day they destroyed seven canoes. On that day they killed\ntwenty-eight people. They enslaved one brave man of the Tsimshian.\n\nThe Masset people were then happy. They went off singing songs of\nvictory. And they came to Masset singing songs of victory, for they had\nmade accounts even. But the Skidegate people did not come out even.\n\nBut G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032l\u00ee\u00f1a\u2019s canoe was unfinished. When he had finished it he\nbrought over to his brothers-in-law at G\u1d00sa\u2032n [814] the news that their\nsister had been killed. His brothers-in-law belonged to the Sand-town\npeople. [815] When he came they, too, raised their canoes. He also went\nwith them. The Sand-town people went in four canoes.\n\nThey then began to watch Tc\ua71did\u1d00lq\ua71deda\u2032-i. [816] After they had watched\nfor a while four Tsimshian canoes came there. They then shot at them.\nThey made them upset, and they enslaved six women. They killed many\nmen. There G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032l\u00ee\u00f1a got some slaves. He gave them to his\nbrothers-in-law. Afterward they went home happy. They sang songs of\nvictory as they came to G\u1d00sa\u2032n.\n\nThree days later news came to G\u1d00sa\u2032n that one of the Y\u00e4\u2032d\u1d00s [817] had\nbeen killed at Howkan. [818] The Y\u00e4\u2032d\u1d00s then went to Howkan to fight,\nand killed six people there. And afterward the Town-of-Tc\ua71d\u0101\u2032a\u0142 people\nalso went to fight at G\u1d00sa\u2032n. There they also killed many of the\nY\u00e4\u2032d\u1d00s. They then began to war upon each other. In all that time many\nwere killed on both sides.\n\nSome time afterward some of the Town-of-Tc\ua71d\u0101\u2032a\u0142 [819] people went to\nvisit one of their friends who had married in Masset. After they had\nstayed there for a while and were on the way home many of them upset. A\nchief named Voice-at-evening was drowned. In the winter his nephews\nwent for his grave post. When it was almost finished the Y\u00e4\u2032d\u1d00s came\nthere to fight and killed five of the Town-of-Tc\ua71d\u0101\u2032a\u0142 people. The grave\npost lay there for good.\n\nThey at once began fighting again. Wherever they met they killed one\nanother. They killed each other during many years. They did not make\npeace with one another. Some are still bad to one another.\n\nSome time afterward news came that one of the Sqo\u0101\u2032\u0142adas [820] had\nkilled one of the Cod-people [821] at K\ua71di\u016b\u2032st\u1d00. [822] He was a great\nchief. He had a house hole at T\ua71d\u012b\u2032g\u0323\u1d00n. [823] His nephews then killed a\nshaman, Tc\ua71d\u0101\u2032n\u016bt, belonging to the Sa\u2032gua-l\u0101\u2032nas. [824] They shot ten\nbullets into him. He was town chief. He owned the town of Q\u1d00\u00f1. After\nthey had shot him and had walked around him for a while one of his\nbunches of matted hair, which was lying on the ground, rose up and lay\nover his head. It went on in that way until all came to lie over his\nhead.\n\nWhen the Sqo\u0101\u2032\u0142adas on the west coast heard that they had killed G\u00eetk\u016b\u2032\n[825] they also went to war. They killed many of the Cod-people. They\nalso enslaved one of them.\n\nAfter that one of the Sg\u0323adj\u012b\u2032gua-a\u0142-l\u0101\u2032nas [826] in Masset, named\nKi\u0142tc\ua71d\u0101\u00f1, invited the people. And he had a dance. He pulled out ten\nslaves that he owned in a string [holding each other\u2019s hands]. After\nthey had taken home food one of the Middle-g\u00eet\u00ee\u2032ns [827] named \u0141n\u0113\u2032k\ua71d\u00ee,\nshot one of the Cod-people in the arm from between the houses. Upon\nthis his two younger brothers acted as if they were drunk. They killed\nthere a chief, G\u0101\u2032la. He belonged to the Ya\u2032gun-g\u00eet\u00eena\u2032-i. [828] He did\nnot die at once. He died afterward. His entire family shot at once at\nthe house of the Cod-people. They killed two persons.\n\nFor ten days and nights they fought in the town. No one had a fire. No\none had water. When the chiefs\u2019 wives, thinking that they would not\ntouch them, went for water the Ya\u2032gun-g\u00eet\u00eena\u2032-i smashed their buckets\nwith stones, and they returned. At the end of ten days the\nYa\u2032gun-g\u00eet\u00eena\u2032-i suggested making peace. They then stopped shooting at\nthe house.\n\nBy and by an old man, their uncle, came behind the town singing\ncatastrophe songs. He belonged to the Cod-people. After he had sung for\na while he made a good speech: \u201cChiefs, my brothers-in-law, the war\ntrail and the feather trail came out together at Na-i \u00ee\u2032n\u00addjawa in the\nmiddle of the town. I went up by the war trail. I came out upon the\nfeather trail. \u2018What town is this? What town is this?\u2019 \u2018Chief, my son,\nthis is the town of G\u0101\u2032la, your father. You started up on the war trail\nwhich comes out in the middle of your father\u2019s town. Your fathers were\ntroubled [829] about you. You came out upon the feather trail.\u2019\u201d He\nalso spake so: \u201cIs it my father\u2019s town? Is it indeed my father\u2019s town?\n[I thought it was] some other.\u201d [830]\n\nThey then started to dance. After they had been for two days in the\nwoods, they were called toward the house. They came then and stood in a\nline in front of the house. They had their guns ready. Presently the\nYa\u2032gun-g\u00eet\u00eena\u2032-i stood in lines opposite. They struck each other with\ntheir guns. They struck each other with their knives.\n\nBy and by the Cod-people picked up two chiefs [of the\nYa\u2032gun-g\u00eet\u00eena\u2032-i]. [831] There was a great crowd of people. They picked\nthem up and laid them upon a bed of feathers in the rear part of the\nhouse. Then two slaves were tendered as blood money to\nThose-born-at-Ya\u2032gun. [832] And they refused them. They afterward\ntendered them two more. Those they refused also.\n\nThen Tc\ua71d\u0101\u2032nut said: \u201cDo I ask four slaves of you? My uncle is worth ten\nslaves and four hundred blankets. I will not dance.\u201d There were many in\nthe house. They did not pay any attention to the bad words that he gave\nthem. [833]\n\nBy and by the Middle-g\u00eet\u00ee\u2032ns began rapping on the front of the house.\nThey presently went in and got the dancers. They took them up. They\nthen brought them into the house of the Middle-g\u00eet\u00ee\u2032ns because they had\nstarted the trouble. [834] They brought these in [to give to them\nproperty]. They (the Middle-g\u00eet\u00ee\u2032ns) gave them the four slaves. They\nalso gave them a great quantity of property. They (the\nYa\u2032gun-g\u00eet\u00eena\u2032-i) began to dance in the house at once.\n\nAt that time the G\u00eet\u00ee\u2032ns [835] also gave property to them. It reached\nbeyond their expectations. After they had danced for four nights the\nCod-people came and got them. They also gave them six slaves as blood\nmoney. And they washed their faces and began to dance. Then the\nSk\u00eetg\u0323a\u2032oqao, [836] Middle-g\u00eet\u00ee\u2032ns, and Cod-people gave them more\nproperty. They gave them seven hundred blankets.\n\nThen Tc\ua71d\u0101\u2032nut married his uncle\u2019s wife, and they made him take his\nuncle\u2019s place. And, when he kept staying away from his wife, the\nMiddle-g\u00eet\u00ee\u2032ns talked roughly to him. After they had spoken to him for\na while they told him to leave the house.\n\nBut on the next day his wife had him call in his friends. He called in\nall of the Eagles. After he had given them all kinds of food, and\nevening was come, they left him. On the next day he called in the\nRavens. After he had fed them for a while it was evening, and they went\nhome. On the day after that he again called in the Eagles. After those\nhad gone home he again called in the Ravens. When eighty boxes of\ngrease and berries had been used up he invited the Eagles to ten more,\nand they assigned while in the house the work on his uncle\u2019s grave\npost. [837]\n\nThey went to get it. After they had been four days away they came home.\nMy father carved the grave post at once. It was finished. He then\nraised it, and the potlatch was over. He gave away four hundred\nblankets, and slaves with them. They gave my father slaves and twenty\nblankets for carving the grave post.\n\nAfter that Tc\ua71d\u0101\u2032nut quarreled with his younger brother. He asked him\nthen why he had not evened accounts at the time when they killed his\nuncle. And his younger brother made him ashamed. On that night he shot\none of the Cod-people through the smoke hole. Again they shot each\nother. After two days had passed they stopped fighting. And they gave a\nlot of property for [the one killed]. They made them feel good then.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE EGGS-OF-SK\u00ce\u2032TG\u0323AO AND THE INLET-REAR-TOWN PEOPLE\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nThey lived together in the town of Masset. In the fall they went up the\ninlet to dry salmon. They camped then on both sides of A\u2032-\u00een. [838]\nAfter they had dried salmon for a while some of the Eggs-of-Sk\u00ee\u2032tg\u0323ao\nwent off in the night to hunt hair seal.\n\nHe (the leader) remained then during the night on one side of an islet.\nThere, while he was trying to get a chance to shoot hair seal, a gun\nsounded from across the point. Then a boy who was in his canoe shouted\nlike one who is shot. \u201cWa\u2032nan\u00ee, wa\u2032nan\u00ee; they shot me.\u201d\n\nOne who was with him jumped off then. Then he asked: \u201cWho did it? Who\ndid it?\u201d Instead of answering, they pulled away from him, and he shot\ntoward them in the darkness. He shot the man in the bow, so that he\nfell into the water. He [839] then went home and told his friends.\n\nSome time after that, during the night, the child came home crying. He\ntold his friends what had happened. The Eggs-of-Sk\u00ee\u2032tg\u0323ao and the\nInlet-rear-town people at once began fighting. They shot at each other\nthrough all the fall. Their wives being between the families (i.e., of\ndifferent families), their sons got dog salmon for them. [840]\n\nBy and by they went away. After the men of both families had got into\ntwo canoes they fought in their canoes all the way down. But the women\ncame behind in canoes. [841] And when they landed they fought each\nother again on land. They shot at each other there all night. There\nmany of the Inlet-rear-town people were killed.\n\nOn the next morning they fought each other again. And, since the\nEggs-of-Sk\u00ee\u2032tg\u0323ao landed at White-slope [842] first, the Inlet-rear-town\npeople passed by in front. At that time they began to settle at Yan.\n[843] And they had a fort on an islet there.\n\nAfter that they again began to fight each other. Then many were killed\non both sides. They fought through the winter and through the summer\naround it. By and by, after they had settled at Yan, one of the\nEggs-of-Sk\u00ee\u2032tg\u0323ao went over to them. Thereupon they stabbed him in front\nof the town. [844] Then they again went across to fight. They killed\nfour of the Inlet-rear-town people.\n\nSome time afterward a whale floated into the inlet. They went then to\nget it, and with the Inlet-rear-town people they jointly cut it up. One\nof the Inlet-rear-town people was killed there with a war spear. They\nstarted at once to fight again. They then again killed each other. At\nthat time all the sharpshooters among the Inlet-rear-town people were\ndestroyed.\n\nSome time afterward a chief of the Inlet-rear-town people destroyed a\nwhole canoe load of the Eggs-of-Sk\u00ee\u2032tg\u0323ao. The war began again at once.\nWhile they were still trying to kill one another, when I was yet a boy,\nthere came a great pestilence, [845] and, when the people on the Haida\nislands were being destroyed, they stopped fighting. Then there was\npeace.\n\n\n\nThe first of these families was spoken of in \u201cStory of the House-point\nfamilies\u201d notes; the second was one of several divisions of the\nRear-town people referred to in note 6 to \u201cStory of the\nFood-giving-town people.\u201d My informant\u2019s father belonged to the\nEggs-of-Sk\u00ee\u2032tg\u0323ao or to a related family, hence his sympathies were\nrather on their side.\n\n\n\n\n\n\n\n\nWARS WITH THE NISKA AND TSIMSHIAN AND CONFLICTS BETWEEN HAIDA FAMILIES\n\n[Told by Richard of the Middle-g\u00eet\u00ee\u2032ns]\n\n\nOne of the Point-town people [846] lived in Nass. Word came that he had\nbeen killed there. Then the Point-town people started to war. After\nthey had drunk sea water for a while they raised their canoes. In the\ncanoes Sk\u00eelq\u0113\u2032xas [847] and Gia\u2032o\u0142ins were the war chiefs. Presently\nthey started. They had their town at House-point. [848]\n\nThey then went by way of the Tlingit country. They even traveled during\nthe day. They discovered some dried salmon at L\u1d00\u2032mas. [849] They (the\nNass people) thought that they did not care about the man who was\nkilled. After they had waited there until evening they went out early\nin the morning. They killed then many of the Nass people. They also\ntook slaves. At that time Qog\u012b\u2032s ran after some. He ran quickly to some\nwomen who were sitting together. He started to bring out ten by the\nhair. He got only six of them out.\n\nThey got then all the heads of the Niska people. They got sixteen\nslaves for Gia\u2032o\u0142ins, and they got thirteen for Sk\u00eelq\u0113\u2032xas. Then they\noccupied a fort at House-point.\n\nAfter some time the Niska people came to fight in five canoes. That\ntime they began to fight at House-point. Five of the Point-town people\nwere killed. And one canoe load of Niska people was destroyed. They\nthen went away.\n\nAnd the Point-town people again went to war. That time they fought at\nNass village. They enslaved ten for Sk\u00eelq\u0113\u2032xas. They also enslaved\neight for Gia\u2032o\u0142ins. They then returned to House-point, singing songs\nof victory.\n\nAnd while they were living at \u0141i\u2032el\u1d00\u00f1 [850] the Nass people came to\nHouse-point to fight. The town of House-point was empty then, and the\nNass people burned the town. And the Nass people also seized the\nprovision house [851] of Sk\u00eelq\u0113\u2032xas behind the town.\n\nThen the Point-town people again went to Nass to fight. At that time\nthey met four canoes below the town of Lag\u0323\u1d00\u2032mk\ua71dida. [852] And they\ndestroyed three. They again took some slaves that time. They came away\nto \u0141i\u2032el\u1d00\u00f1, singing songs of victory.\n\nAfter they had lived there for a while, they thought the Nass people\ntoo powerful for them, and they moved to Masset. After they had lived\nthere some time, the Nass people came to \u0141i\u2032el\u1d00\u00f1 to fight. When the\nNass people came upon it very early in the morning they found the town\nempty, and they burned it. And, when they saw the smoke from Masset,\nthe Point-town people went thither to fight. At that time they had a\npitched battle. They fought all day. Many were killed on both sides.\nFour of the Up-inlet-g\u00eet\u00ee\u2032ns [853] went to fight with them. Two of them\nwere killed.\n\nAnd, when they came back, the Up-inlet-g\u00eet\u00ee\u2032ns asked the Point-town\npeople to pay something for them. They gave then one slave for the two\nmen. And the Up-inlet-g\u00eet\u00ee\u2032ns went away and left the slave. That\nevening they killed two of the Point-town people. The Up-inlet-g\u00eet\u00ee\u2032ns\nbegan at once to fight with the Point-town people. Many were killed on\neach side. After they had fought all winter they talked of peace. They\nthen gave many slaves back and forth as blood compensation. Then there\nwas peace.\n\nWhen summer came the Point-town people went to the Nass to war. After\nthey had been unable to find an opportunity to do any damage for some\ntime three canoes came along, and they pursued them. They killed all\nwho were in them. But they were Tsimshian. They enslaved them.\n\nOn account of that the Tsimshian came to fight. Then they had a pitched\nbattle with the Point-town people. At that time many were killed on\nboth sides.\n\nAfter that the Point-town people again went to fight. Some campers were\nthen drying halibut at the mouth of the Skeena. They destroyed them\nall. They also took many as slaves.\n\nAfter that the Tsimshian again came to war. At that time they took nine\nwomen as slaves out of four canoes in which the people had gone out to\npick berries. They belonged to many families. They also killed three\nmen. Some escaped to the woods.\n\nMany families went at once to war together. They destroyed then many\nTsimshian who were camping out. At that time they also enslaved a great\nnumber. Then they came to Masset, singing songs of victory. Then they\ndid not come again to fight. When it was summer the Tsimshian came to\nmake peace. And, while the whole town danced together, they gave them\nproperty. When that was over they wanted the Masset people to go across\nin their turn. Those also then went over to make peace. They also gave\nthem a great deal of property.\n\nThe news then reached the Niska that they had made peace. And they also\ncame to dance [without having sent word in advance]. When the Nass\npeople landed in front of the town they shot at them. Many of the Nass\npeople were killed. Part escaped, and some time afterward they came to\nfight. At that time many were killed on both sides.\n\nThen the Point-town people also went to fight. They came to\nLag\u0323\u1d00\u2032mk\ua71dida. That time the Nass people won. They killed many of the\nMasset people. When they went to war the next time they killed many of\nthe Nass people. And they killed a town chief named Sqat\ua71d\u00ee\u2032n. The Nass\npeople were very sorry on account of him. They wept and scratched their\nfaces. The others returned singing songs of victory.\n\nAnd when they went thither to fight again the town of Lag\u0323\u1d00\u2032mk\ua71dida was\nempty. They then burned the town. They captured many boxes of grease.\n\nWhen they returned Sk\u00eelq\u0113\u2032xas summoned the people. He said that he\nwould send feathers to the Niska. Then some of them did not like it.\nAnd Gia\u2032o\u0142ins also summoned the people. He said the same thing. Then\nall agreed. And they took over feathers to the Tsimshian. After that\nthey carried them up to the Niska.\n\nSome time afterward they came in ten canoes. They then carried the\ndancers into all the houses. At that time they gave them a great deal\nof blood money. They gave three slaves for the chief they had killed.\nAt that time there was not a single slave left in Masset. They gave\nthem all away as blood money. Then they went joyfully away. Some were\ndancing; some were singing canoe songs. At that time they also left\nfeathers. They wanted the Masset people [to visit them].\n\nThey then also went over. They gave them a great deal of blood money.\nThey had then a true peace with each other. The Nass people also told\nthem to come and get boxes of grease, and they went over to get them.\nThey [the Niska] then settled again in the burned town. The Nass people\ngave them boxes of grease.\n\nAnd when they came home the Point-town people again fought with the\nUp-inlet-g\u00eet\u00ee\u2032ns. Five chiefs of the Point-town people were killed.\nAfter they had fought for a while the Point-town people carried over\ntwo copper plates to Q\ua71day\u0101\u2032\u00f1. [854] There they threw them into the\nwater. Then those, too, had peace with each other. They gave slaves\nback and forth as blood money. And they had women on each side marry\nwith the opposites, because they feared that they would be angry again.\nNow there was peace.\n\nAfterward, when they had been visiting among the Tsimshian for some\ntime, one of the Rocky-coast-g\u00eet\u00ee\u2032ns [855] was killed among the\nTsimshian. When they came to make peace on account of him they were so\neasy to kill on the coast that they destroyed them. Then they brought\nthose [dead bodies] home also.\n\nAt that time some went behind the town of Masset to keep watch. And\nwhen the Tsimshian had almost got ashore behind Masset they shot at\nthem. They drove the warriors away. Then the Rocky-coast-g\u00eet\u00ee\u2032ns went\nto war. They killed many Tsimshian.\n\nAfterward, when the Tsimshian came to fight, they enslaved nine of the\nMasset people. Then all the families again started to make war on the\nTsimshian. At that time they continually killed each other.\n\nAt one time, when they went to war and had approached some who were\nliving in a lonely place, one came out on shore wearing a grizzly-bear\ncrest. They then thought that he was all right. [856] They suggested\nmaking peace. The warriors returned. And the Masset people went to make\npeace. They then gave a great deal of property to the Masset people.\n\nAfter they had started away they shot another Tsimshian. The Tsimshian\nthen did nothing in return. They shot down the one who was going to\ntake Lgi\u00e4x\u2019s [857] place without his saying a word. Then he did not\nwant his nephew to be killed for nothing and came to make peace. That\ntime they gave a great amount of property to him. Then there was peace\nagain everywhere.\n\nAt that time he (Lgi\u00e4x) felt very good and went to visit the Kaigani.\nAfter they had gone along for a while they fell into the hands of the\nMiddle-town people, who were going to war upon the Niska. They then\nshot at each other. The G\u00eetsqoal\u02bc\u00e2\u2032tc\ua71d\u00ee [858] they completely\ndestroyed. Nine escaped along with Lgi\u00e4x to the woods. They also broke\nup five canoes. Part of the Middle-town people were also killed.\n\nAfter two nights had passed the Tlingit came to him. During all that\ntime they lived on the food which had been thrown overboard and had\nfloated ashore. The Tlingit then carried news about Lgi\u00e4x [to his\npeople]. And the Tsimshian went to get him in four canoes. Then he said\nthat he was too great to be taken away. \u201cDo you come after me because\nyou think that our grandfathers ever got into strange canoes? Lgi\u00e4x\ndoes not get into a stranger\u2019s canoe.\u201d [859]\n\nHe then sent word to have food brought to himself. And, after they had\nstarted away, they made a 6-fathom canoe. When it was finished he came\nto his town. Then the house chiefs came and danced before him.\n\nSome time after they prepared for war. They set out. At that time the\nTsimshian destroyed the fort of Sid\u012b\u2032kun. [860] They enslaved many of\nthe Middle-town people. They killed then many of the renowned men of\nthe Middle-town people.\n\nThe Middle-town people began at once to eat medicine, and did so all\nwinter. When summer came they went to war. At that time they killed or\nenslaved many Tsimshian. They went up directly [among the Tlingit] to\nsell them. They got a lot of ammunition and guns in exchange. Then they\nagain fortified themselves.\n\nSome time afterward the Tsimshian came against the fort. At that time\nthe Middle-town people went out in their canoes. They shot at each\nother on the ocean. Only five of the Middle-town people were killed\nthen. But many of the Tsimshian were killed.\n\nAnd, after the Tsimshian had started off, they said that they would\nraise their canoes. On the very next day after they had raised them\nthey went to fight. They enslaved then very many women who were out\nafter berries. At that time they came to the fort singing songs of\nvictory. They remained there then on the watch.\n\nBy and by the Tsimshian came to fight again. And again many were killed\non both sides. Some time afterward they settled at K\ua71d\u1d00g\u0101\u2032ni.\n\nAnd, after they had lived there for a while, a 3-sail canoe came. The\nMiddle people were going to destroy it then because a man of the Eagle\nside who lived with them had gone to Masset and had been killed there.\nOne of the Middle-town people then came out to talk to the Middle-born.\n[861]\n\nAfter it (the canoe) had approached the town for a while, the\nMiddle-born got ready for it. And when the canoe came in front they\nupset it by shooting. The Middle-town people and the Middle people at\nonce had a pitched battle outside. Some of the Sal\u1d00\u2032ndas [862] who were\nneutral went to look at the canoe. Under it they found the owner of the\ncanoe and his wife.\n\nAfter they had fought and killed each other for a while they said that\nG\u00ee\u2032tg\u0323ax\u0323\u012b\u2032li\u00f1a [863] was killed. He was kept under some slaves, but\nstill he was killed. Many also were wounded. When they told his\ngrandfather, he said: \u201cBe careful how you tell me that G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032li\u00f1a is\nkilled.\u201d He thought he was too great to be killed. He went then to see\nhim sitting up. Then he turned around quickly. There was a high cliff\nthere. He was going to throw himself over, when they seized him.\nAfterward, as he went crying around the fire, he dashed himself against\na [white man\u2019s] anvil.\n\nG\u00ee\u2032tg\u0323ax\u0323\u012b\u2032li\u00f1a\u2019s elder brother, \u00ce\u2032ldjiwas, [864] was sitting at the time\nin front of his younger brother. They then stopped shooting one\nanother. And G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032li\u00f1a\u2019s parents got ten slaves from the house of\nthe Middle-town people. Then \u00ce\u2032ldjiwas asked the Middle-town people to\nstay awake with [the body of] G\u00ee\u2032tg\u0323ax\u0323\u012b\u2032li\u00f1a. Although they had just\nshot at each other, they were called for it.\n\nThen they came in a crowd. They were afraid to enter. By and by they\ncame in. They let them stay awake there. They were ten nights in the\nhouse. All the time they gave them food. And, after they buried him,\nthey gave property to the Middle-town people to pay for the wake. After\nthat \u00ce\u2032ldjiwas started to kill the Middle-town people. [865] Each time\nmuch property was given as blood money.\n\nBy and by N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a went off on a vessel. After that, when a\nvessel came with him and they went out to trade, G\u00eetkudja\u2032os approached\n\u00ce\u2032ldjiwas to kill him. N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a said to him: \u201cTake care, they\nare coming to kill you.\u201d At that time \u00ce\u2032ldjiwas shot G\u00eetkudja\u2032os\nalongside the vessel, so that he fell into the water. The crowd of\npeople who were about then fled to their homes. When all had got in he\nwent home. They then shot at him. He escaped into his house.\n\nThe Middle-town people and the Middle people at once fought together.\nThen they again gave a great deal of property to each other. Some time\nafterward a vessel again stopped there with N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a on board.\nHe then remained there. After they had drunk whisky [866] one of the\nMiddle-town people shot at N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a, but his gun missed fire.\nHe, however, killed the Middle-town man. They fought again at once.\n\nAfter peace had been made the father of \u00ce\u2032ldjiwas bought a pistol for\nhim which was all silver. And, when he had it in his hand in front of\nthe town, his father\u2019s younger brother asked to look at it. At that\ntime he told him that people could not be killed by it [but only\nwounded]. So he shot his father\u2019s younger brother with it. And they\nagain began fighting.\n\nAfter that they also killed \u00ce\u2032ldjiwas. They wounded him. After he had\nremained alive for fifteen nights he held his gun loaded and said:\n\u201cNow, they are coming down for me.\u201d He then shot through the smoke\nhole. And he talked again. \u201cI am going up, and I will throw down the\nplanks that are inside his house. I will also throw down his burning\ncoals.\u201d Then he said: \u201cNow, I am going up to be with him.\u201d After he had\nfinished speaking he was as those who go to sleep.\n\nAnd, when evening was coming on, something made a slight noise in the\nair. Then something red fell out of the sky. It happened as he had\nsaid. [867]\n\nAfterward N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a killed one of the Middle-town people, and\nthey again had a fight. They again made peace with each other after one\nof the nephews of N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a was killed. After they had given\nproperty to him, N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a went away and settled among the\nTsimshian. His nephews lived at K\ua71d\u1d00g\u0101\u2032ni.\n\nAt that time a youth, Sg\u0323\u0101\u2032gia, lived with Sg\u0323atc\ua71d\u00eed\u0101\u2032\u0142g\u00ee\u00f1, who took care\nof him. Then he treated Sg\u0323\u0101\u2032gia badly. Getting angry with him, he drew\nblood. And two nights afterward he killed Sg\u0323atc\ua71d\u00eed\u0101\u2032\u0142g\u00ee\u00f1. He then took\nhis three slaves. When he was going to kill his wife also she used good\nwords to him. He went away in his canoe.\n\nHe then passed right by in front of K\ua71d\u1d00g\u0101\u2032ni. He crossed the sea. He\nwent to Tc\ua71d\u0101\u2032a\u0142. [868] Sg\u0323\u0101\u2032gia\u2019s gun was heard to sound at Kaisun [869]\nas he came along. And, when he landed and stood among them, he related\nhis adventure.\n\nAll that summer, while they were fishing for black cod, he kept a watch\nfor war people. After they had caught salmon, they moved to Skidegate\ninlet.\n\nWhen we camped for the night [we heard] a Tsimshian named Xagu\u2032n of the\nG\u00eetgw\u00ee\u2032lgiaodj\u00ee, [870] who had enslaved some Pebble-people, sing songs\nof victory in front of us.\n\nSome who were returning home from Skidegate were enslaved by the\nTsimshian. We then carried the news to Skidegate. At that time we\nstarted to live at X\u0101\u2032na. [871] They then asked property of us on\naccount of what we had done to the Tsimshian. [872] After that, when we\nwere living at Kaisun, more news came. They said that some canoes had\nbeen destroyed in Skidegate passage. Part of the people were enslaved\nalso. It happened to three families. They did it to the\nG\u00eet\u00ee\u2032ns\u2019-servants, [873] Those-born-at-Stasa\u2032os, [874] and\nThose-born-at-Pebble-town. [875] The Tlingit were the ones who did it.\nWhen we came to X\u0101\u2032na Those-born-at-House-point [876] asked property of\nus for some who had been captured. Then they first gave us property.\nAfter that we also gave them property. When we came to Tc\ua71d\u0101\u2032a\u0142\nThose-born-at-Stasa\u2032os also asked blood money of us. We also gave to\nthem blood money.\n\nAfter that the Ninstints people invited the people of Kaisun. The\nKaisun people went thither at once. And, after they had been there for\na while, they went after house planks. The Ninstints people went out\nalso to fish near by. Some time afterward they discovered enemies. The\nBellabella [877] destroyed or enslaved those who were out fishing. At\nthat time the Bellabella killed many of the Ninstints people. They also\nenslaved many of the Sand-town people [878] of high rank. Then they at\nonce stopped getting the parts of the house. Things went badly. We went\naway immediately.\n\n\n\n\n\n\n\n\nFIGHT BETWEEN THOSE-BORN-AT-Q\u0100\u2032GIALS AND THOSE-BORN-AT-SKEDANS\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo]\n\n\nThey were encamped in G\u0323a\u2032og\u00eets [879] to gather fish eggs.\nThose-born-at-Q\u0101\u2032gials and Those-born-at-Skedans lived on opposite\nsides.\n\nOnce Koa\u2032gians [880] won from Kus\u029fxa\u2032s a large knife that his dead\nfather had owned. And he refused to give it to him. They wrangled then\nwith each other. Then Koa\u2032gians went out and announced the day that\nthey had agreed upon for fighting. On the appointed day they put on\ntheir armor. They used helmets, war coats, and gorgets.\n\nThen Koa\u2032gians asked: \u201cWhom shall I use for my fighting skirt?\u201d [881]\nAnd Sounding-property said: \u201cYou shall use me for your fighting skirt.\u201d\nHe was a youth. They even broke up their canoes to use the pieces as\ngorgets.\n\nPresently, when they were ready, they approached each other in lines.\nKoa\u2032gians acted as leader of Those-born-at-Skedans. Sounding-property\nprotected him below his breast. And Qagi\u2032t acted as leader of\nThose-born-at-Q\u0101\u2032gials. He, too, was a brave man, and he determined to\nfight with Koa\u2032gians. As soon as they were all engaged in battle,\nQagi\u2032t speared Koa\u2032gians, so that he fell. Then Qagi\u2032t pulled him\ntoward himself and stabbed him with a knife. Sounding-property also lay\ndead in front of him.\n\nAnd, after they had fought for a while, Those-born-at-Skedans and the\nTown-of-Dj\u012b\u2032gua [882] people were driven back. And they did not go near\nthe place where they used to live. They went instead toward the woods.\nAnd Those-born-at-Q\u0101\u2032gials pursued them.\n\nThen the great chief South-east [883] rested on two strong youths, and\nthey helped him up the mountain. And he heard the Skedans people\ncalling from behind: \u201cThey are taking your beaver.\u201d But still he went\naway. South-east owned a beaver dish. That was what they meant when\nthey called to him. [884]\n\nWhile they carried him along he repeated: \u201cMy beaver.\u201d And when they\nreached the top of the mountain all the men and women sat with him, and\nhe began to weep for his beaver:\n\n\u201c\ud834\udd06 \ud834\udd06 H\u012b-\u012b-\u012b-\u012b-\u012b-\u012b\u207a \ud834\udd07 \ud834\udd06 Wad\u012bk\u00e2\u2032l\u1d00m tc\u00e2l\u012b\u2032-\u012b-\u012b-\u012b-\u012b \ud834\udd07 [885] h\u012b-\u012b-\u012b-\u012b\u207a \ud834\udd07\nh\u012b-\u012b-\u012b-\u012b\u207a, h\u012b h\u012b h\u012b.\u201d They then started away from there. And they came\nto Dju-\u00ee\u2032tga. [886] And, when he saw the inlet open out, he sang\nanother song:\n\n\u201c\ud834\udd06 W\u00e2 y\u012b\u2032a h\u0113 \u0113 \u012b \u0113 \ud834\udd07 I look upon it, x\u0113 \u0113 \u0113 \u0113\n\n\u201c\ud834\udd06 W\u012bya h\u012b y\u0113 h\u0113 y\u0113 \ud834\udd07 There is now daylight (i.e., the trouble is\npartly over). [887]\n\n\u201c\ud834\udd06 Way\u012b\u2032a h\u0113\u2032\u0113 \u0113 \u0113 \ud834\udd07\u201d\n\nAnd after that they occupied Mountain-fort. [888] Then the women of\nThose-born-at-Skedans gathered a supernatural medicine. And, after they\nhad collected it, they gave it to One-going-to-be-the-elder-Sqaa\u2032n.\n[889] They put it then upon a charmed necklace, and they also put some\nupon a looking-glass. One-going-to-be-the-elder Sqaa\u2032n then sent the\ncharm over to W\u0101\u2032n\u1d00g\u0323\u1d00n. [890] And she sent over to Tcinx\u0101\u2032da[890] the\nmirror on which she had put the medicine.\n\nAs soon as they reached Skedans W\u0101\u2032n\u1d00g\u0323\u1d00n wore the charm and Tcinx\u0101\u2032da\nlooked at himself in the mirror. They felt [the effects of] the\nmedicine at once. Tcinx\u0101\u2032da\u2019s face, which had been touched by a war\nspear\u2019s point, had not healed. They went from Skedans at once to get\nwives. And a large number went along.\n\nWhen they got near Mountain-fort they stood up. And they began to sing:\n\u201cOne will not even feel where he fell, \u0101\u2032hiya.\u201d [891] Then someone in\nthe canoe repeated: \u201cThat is the way it will happen.\u201d[891]\n\nAt that time Q\ua71day\u016b\u2032s got ready for them. He said that they might get\noff the canoe, but perhaps he would not let them in. When they had gone\nashore they entered the house. When [Those-born-at-Skedans] acted in an\nunfriendly manner, as if they were ready to do something, all escaped\nto their canoe.\n\nAnd, after they had gone up the inlet some distance, they came to their\nbrother-in-law. And he asked: \u201cSay! brothers-in-law, why did you come\nup here?\u201d And they said to him: \u201cThey almost destroyed us. We escaped\nby sea.\u201d Then he said: \u201cCome back then. I think they did it to you\nbecause I was away.\u201d Then they returned with him.\n\nWhen they fought at G\u0323a\u2032og\u00eets they had killed his nephew. He called upon\nhis brothers-in-law to go back because his mind was sick on account of\nit. So, after they landed at the fort, they killed them. They afterward\nmade peace with each other. After that they ceased to treat each other\nbadly.\n\n\n\nThe first of these families was the principal family at Skedans; the\nsecond, the ruling family at Kloo. The one was Raven; the other, Eagle.\nThey were so closely connected by intermarriages that quarrels seldom\narose between them, and the one narrated here seems to have been\nthought remarkable for that reason.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE PEBBLE-TOWN PEOPLE AND THE SLAVES\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\n\nSg\u0323ag\u1d00\u2032\u00f1o [892] went from Tc\ua71d\u0101\u2032a\u0142 to visit Always-ready. [893] After\nthey had gone along for a while on the sq\u0101\u2032dja\u00f1 [894] they came to\nSongs-of-victory town. [895] And, when they came near the shore,\nAlways-ready shot an arrow into the canoe. When he turned away he said:\n\u201cMine strikes in the way that it does when something is killed.\u201d And\nSg\u0323ag\u1d00\u2032\u00f1o paddled back behind Fin island. Then they took things out of a\nbox for the one who had been shot and put him in its place. And they\nfastened a rope around the box and came to the town again.\n\nThey then landed, and the town people carried up the things. With the\nrest of the property they brought up a big, heavy box. And, after food\nhad been given to them to eat and evening was come, Sg\u0323ag\u1d00\u2032\u00f1o\u2019s\ncompanions went to a flat rock lying in front of the town and sat\nthere. Then Sg\u0323ag\u1d00\u2032\u00f1o, with two youths, went toward the upper end of the\ntown.\n\nThey (the town people) then untied the heavy box. A dead man lay in it.\nThen all of the town people reached for their war spears. They ran down\nto the others, who were lying idly about, and killed all.\n\nThen the chief looked behind him. And he started into the woods with\nthe young fellows. At that time he shook this entire island. [896] On\naccount of that they began to assume the name \u201cIsland-shaker.\u201d\n\nThen the two youths and Sg\u0323ag\u1d00\u2032\u00f1o went away. Many nights passed over\nthem. By and by they came to one who was making a canoe behind X\u0323i\u2032das.\n[897] The youths wished to kill him. While they were talking Sg\u0323ag\u1d00\u2032\u00f1o\ncame to him. When he (the stranger) saw him he said: \u201cAlas! he must\nhave been doing as he always does.\u201d [898] Then, without even putting\naway his tools, he went down before them. The man was a good\ncanoe-builder, and he was a good bear-hunter. He then went in and\nspread out three bear skins for them, and his wife cooked food. And,\nwhen he had it set before him, Sg\u0323ag\u1d00\u2032\u00f1o said: \u201cStranger, [899] I shall\nnot eat this food. This ground might see me.\u201d [900] Only the youths ate\nthe food. He then let them go in a new 5-fathom canoe.\n\nHe gave them mat sails, paddles, and mats and food for the youths. Then\nSg\u0323ag\u1d00\u2032\u00f1o said to the man: \u201cYou had better not stay where the people of\nSq\u0101\u2032ma-q\ua71de-u [901] camp this summer. Stay near some sandy beach. When\nwe return from fighting we will put off in front of you your friends\nwho have been taken as slaves.\u201d He then went to Tc\ua71d\u0101\u2032a\u0142 with the\nyouths.\n\nThen the Ninstints people began to live in a fort on the top of Sqas.\nBut, although they were afraid, the one who gave his canoe to Sg\u0323ag\u1d00\u2032\u00f1o\nlived toward the sea at Ga\u2032-ig\u1d00n-kun. [902] Then the people of Tc\ua71d\u0101\u2032a\u0142\nwent to war in successive parties. And they were on the water in front\nof the fort.\n\nAlways-ready then came out of the smoke hole, and he walked about on\nthe roof wearing his armor. They shot at him then with arrows. They did\nnot pierce him. He then went back and shot at them in turn. The next\ntime they went to war they climbed up to the top of the cliff. They\ntried to roll down stones upon them. These did not come near the\nhouses. The stones all skipped over the houses. And they again went\nhome.\n\nAnd, after they had held them besieged for a while, they were\nstraitened for food. Then Always-ready told his brother-in-law to make\nten bows for himself. And, after he had worked upon them for a while,\nhe finished them. Fine feathers were fastened near the tips. And his\nbrother-in-law gave them to him. He was glad to have them. Then he gave\nup the big cedar bow he always used in favor of these new ones.\n\nThe people of the town began to dislike him. His sisters and his\nbrothers-in-law were affected with the same feeling, because, on\naccount of him, they were always hungry.\n\nOne day his brothers-in-law came in from fishing. His sister gave him\nthe white part of the belly of the halibut they had caught. On account\nof that he went out fishing with three persons. He took his ten bows\nwith him, and he took his two arrow boxes. But he left his cedar bow\nbehind.\n\nAnd on the day after he went fishing, very early, they again came to\nfight. And, as he used to do, one came out on the top of the house and\nsaid \u201cHa-ha.\u201d And when they shot up at him he went in. When they again\nshot down from the fort, one of the floating arrows stood on end in the\nwater. They brought it in. From it hung a small stone. Then they handed\nit to an old man among them, and, after he had thought about it for a\nwhile, he said they did that as a sign that he (Always-ready) was out\nfishing. The ten canoes then started seaward.\n\nFive went out on each side of X\u0113\u2032na. [903] They looked for him as they\nwent along, and, when they had nearly met at the end, they saw him\nlying out to sea. Then they went to him. When he discovered them he\nwalked about in the middle of the canoe awaiting them. And when they\ngot near him he took one bow. He broke it. He took another. He also\nbroke that. When he had done that for a while he broke all ten bows.\nHis brother-in-law who had made his bows for him had notched the\nrounded side of the bow under the feathers. All broke just there.\n\nHe then threw the broken pieces of the bows and the two arrow boxes\ninto the sea. He did not scratch anyone\u2019s skin. They were afraid of\nhim. When he threw his arrows away they went to him. And they killed\nthe three who were fishing with him, but him they captured.\n\nHe then got into Sg\u0323ag\u1d00\u2032\u00f1o\u2019s canoe. They felt too glad to know that they\nhad taken him. Their minds were very good on account of him. After they\nhad gone along with him for a while they encamped at a long sandy beach\nwhich is called G\u0323\u1d00\u2032n\u029f\u0323\u012b. [904] They there set him ashore. They sat\naround him on the beach. They had heard that he was brave, so they\nwanted to see him.\n\nAnd, after they had looked at him for a while, they wanted to see how\nwell he could shoot. They then stood up a stick on the beach, and\nSg\u0323ag\u1d00\u2032\u00f1o had something white hung upon it. They then gave him a bow and\narrows. He did not like the arrows. They handed him then one with an\niron point. And, when he had set the arrow on the bow, he turned around\nquickly to where Sg\u0323ag\u1d00\u2032\u00f1o\u2019s nephew sat behind him and shot him. He fell\nbackward from the box on which he was sitting.\n\nThey bound him then and brought wood. And they built a large fire upon\nthe beach for him. They then laid him down with his back to the fire.\nAnd, while the skin of his back was blistering from the heat of the\nfire, they picked up live coals and rubbed them upon his back. They\nasked him: \u201cAlways-ready, does it hurt you?\u201d And he answered: \u201cHa-i,\nno. The one whom I killed just now hurts you. He went up before me. I\nshall go up after him.\u201d [905]\n\nHe was then burned to death, and they looked at his entrails. One lobe\nof his liver (?) was short. That was why he was brave. They laid him\nthen just back of the place where they were, at the edge of the grass.\n[906]\n\nHe was gone from among the families. The trouble then stopped. And they\nalso put the chief\u2019s son into a box and started sorrowfully away.\n\nWhen he (Sg\u0323ag\u1d00\u2032\u00f1o) ran into the woods at Songs-of-victory town, and\nafter he reached Tc\ua71d\u0101\u2032a\u0142, a woman of the family composed a crying song\nfor him:\n\n\u201cGrandfather (i.e., Raven) shook the supernatural beings when he moved\ngrandly.\u201d [907]\n\n\n\nThe first of these families was the noted Raven family that owned\nTc\ua71d\u0101\u2032a\u0142, on the west coast of Moresby island; the latter, one of the\nmost noted Raven families among the people in the Ninstints territory.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE PEOPLE OF KLOO AND THE PEOPLE OF NINSTINTS\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo]\n\n\nWhen they (the Kloo people) lived at People\u2019s-fort [908] South-east\n[909] had two wives. One was a woman of the Sand-town people, [910] and\none was a woman of the Pebble-town people. [911] He loved the Ninstints\nwoman, because she was pretty. For that reason the Pebble-town woman\nwanted her to do something wrong.\n\nThen she began helping her to do it and told her husband that she was\nreceiving a man of the Town-of-Dj\u012b\u2032gua people. [912] He then took her\noutside naked and whipped her. The-elder-Sqaa\u2032n [913] loved her. And\nshe said of the Pebble-town woman, too: \u201cI know also about her lover.\u201d\nThen South-east heard it, and he began whipping her also.\n\nThe next day both had disappeared. They did not know then whither the\ntwo women had gone. The news reached Tc\ua71d\u0101\u2032a\u0142. [914] News also reached\nthe other mother in the Ninstints country. One morning both mothers\nappeared together in front of People\u2019s-fort. Both sang crying songs for\ntheir daughters. The Pebble-town woman and the Sand-town woman both\nsang one [as follows]:\n\n\u201cOn account of this my child moved about. On account of this, when my\nchild moved about, they ought to have heard the thunder, when my child\nmoved about on the way home.\u201d [915]\n\nHe then let them come into the fort, and he gave them blood\ncompensation. He gave a slave to each of them, and he also gave a great\ndeal of property to each of them. Then the canoes parted. The women\nwent away satisfied.\n\nWhen it was near summer he went to ask in marriage the younger sister\nof the Sand-town woman whom he had married. And he came to Many-chiefs\nat Sq\u0101\u2032djig\u00eet\u00b7awa\u2032-i. And, after he had stayed a while with his\nbrother-in-law, he went away.\n\nBefore he had gone far the mother of Many-chiefs said to him:\n\u201cMany-chiefs, are you a man?\u201d [916] He then became angry and took his\ngun and his paddle. Then they pursued South-east. And while they\npursued him Many-chiefs was left behind. He did not have enough canoe\nmen.\n\nThen South-east got off. As he fled into the woods he stepped under a\nfallen tree, a small limb scratched his forehead, and a small stream of\nblood flowed out down over his cheeks. Then the Ninstints people all\ncame to him. They encircled him. They waited for Many-chiefs.\n\nOne who was out of his senses said: \u201cWhy do you let him sit there? Even\nfor the blood that is running down his face you will be in a\npredicament.\u201d [917] He then shot him. The name of him who shot him was\nSk\u1d00\u2032ndal. And they did not kill those who were with him. Those they let\ngo.\n\nHalf of the Town-of-Dj\u012b\u2032gua people were at \u0141t\u0101\u2032na. The news had not yet\nreached them. And there there lived a man of\nThose-born-in-the-Ninstints-country [918] who was unmarried. He had\njust won in gambling three sea-otter skins owned by a man of the\nTown-of-Dj\u012b\u2032gua people. His (the latter\u2019s) name was Alder.\n\nThen he (Alder) went out on Sg\u0323aal\u016b\u2032t\ua71dx\u0323\u1d00s and ate medicine. There he\nspent the night with the medicine on his stomach. He came home the next\nday, and the day after that he began eating and drinking. His sister,\nWest-coast-clouds, gave him birds\u2019 eggs to eat.\n\nHe had just picked up one and was shelling it when some one came crying\nfrom a point at the end of the town. He then laid the egg down directly\nand stopped all of them, for they had started the cry.\n\nThen Alder, with his younger brother, went out to a ship [to which the\nNinstints man had gone]. [919] And he said to his younger brother: \u201cI\nwill kill him even if he has gone up on deck.\u201d He was still on the\nwater below, and he held his canoe against it on the starboard side.\n\nThey then went thither. They looked at him (Alder) while he was still\nfar away, and they asked them: \u201cWhy are they weeping on shore?\u201d Then he\nreplied: \u201cI do not know. After we got away from land, they wailed\nbehind us. They mentioned something about a child falling into the\nwater.\u201d He deceived him in that way. And the Ninstints man was yet\nbelow them on the water, and he put the canoe alongside of his. His sea\notters lay behind where he was sitting.\n\nAfter he had remained beside him for a while he stabbed him. And he\nsaid: \u201cThe chief has been killed. They are bringing home his body.\u201d He\nthen took back his four sea-otter skins.\n\nAnd, as soon as he had killed the Ninstints man, he went at once to\nStrait-where-no-waves-come-ashore. [920] He went for gunpowder and\nbullets which South-east had stored behind it. He also brought the news\nto Strait-where-no-waves-come-ashore.\n\nThen Gin\u1d00\u2032skilas [921] set a Sand-town woman outside to kill her. And\nAlder stopped him. \u201cDo not do that, chief, my nephew. You are of the\nsame skin dirt.\u201d [922] And he let her in.\n\nHe then went over to the storehouse, crossing to it on a trail. When he\ncame out there Ninstints people were going away. And, when he came down\non the shore and stood opposite them, they said to him: \u201cAlder, do you\nnot see that your leg has been cut off? [923] I wonder what you are\ngoing to use as weapons.\u201d And he replied: \u201cYes, you have cut off my\nleg. I shall not have a single thing as a weapon. Yet two nights from\nnow I shall have procured weapons by selling you as slaves.\u201d\n\nHe then went away by canoe. He started at once with his younger\nbrothers toward the south. And they concealed their canoe some distance\ndown the inlet from the fort. They then went up into the woods. After\nthey had gone along for a while Alder led them across a point covered\nwith trees.\n\nAfter he had gone inland he came to a storehouse. And, having thrown\naside some skins and hides [924] stored there, [he came to] a box of\nsea-otter tails that was among them. They afterward went away.\n\nThey started to watch by the fresh water opposite the fort. When the\ntide rose high some people came singing from the fort. There were three\nyoung women and a man of goodly size.\n\nThey then began to shoot at them. They killed the man and one woman and\nenslaved the two others, and they went off in their canoe.\n\nFrom the fort they heard his gun go off. They were in canoes in lines,\nawaiting him. He then went into the midst [of them]. And, when he came\nnear, they moved apart for him. He passed through. He sang a fleeing\nsong: [925] \u201cWah\u014d-\u014d-\u014d h\u0113-\u014d\u014d\u014d wah\u014d-\u014d-\u014d h\u0113-\u014d-\u014d-\u014d\u207a.\u201d\n\nAnd after he had fled for a time one of the Ninstints men held his hand\ntoward him with fingers outspread. [926] And he said: \u201cI wonder to what\nplace of safety Alder is paddling.\u201d Then he answered: \u201cSlave,\nHemlock-bark-scraping-knife, chase me as fast as you can. Kill me as\nsoon as you can.\u201d\n\nAnd, when they came up to the place where they had killed the chief,\nthey talked one to another. They became frightened. \u201cHe is leading us\nto enemies near by; he is leading us to enemies.\u201d They then went back\naway from him. And he easily escaped them.\n\nHe reached home and set ashore the two slaves for Gin\u1d00\u2032skilas. They\ntook the two slaves to Skedans [927] to sell them, and traded them for\nguns and ammunition only. They gathered ammunition for war as one\ncollects food.\n\nNow for a long time the war went along slowly. By and by the war\nexpedition started. After they had paddled along for a while they came\nnear the fort in the night. There was no noise of talking at the fort,\nand they felt strange about it. And they let morning dawn upon them\nopposite the fort. And when it dawned they saw that the fort was empty,\nand they went to it. Nearly all of the property lay in the houses. They\nthen burned down the fort. They burned the houses. They had no idea why\nthe people had gone.\n\nAnd, after they had started out of the inlet, they stopped at a large\nbed of kelp. All made themselves fast to the kelp with their paddles.\nThen Q\ua71d\u0101\u2032si\u00eak [928] began to perform in a canoe as a shaman does. After\nhe had performed for a while he began to whip the souls of the enemy.\nAnd when he pulled toward himself something he had seized in the air\nall the kelp broke.\n\nThen all went on. After they had gone along for a while they saw smoke.\nAnd Alder landed in front of Songs-of-victory town. He went quickly\nthen to the other side. When he had come to the other side he came out\nbehind a man who was carrying along driftwood at the end of the trail.\nHe shot him from behind.\n\nThe Ninstints people discovered their enemies at once. Many-chiefs held\na new gun. Those left to care for the canoes then came round the point.\nAfter they had anchored their canoes one came running out from them\n(the Ninstints people). He had no gun. He held a spear. \u201cThe\nTown-of-Dj\u012b\u2032gua people are always like that (i.e., cowards). Shall I\nstop before I get there?\u201d\n\nThey at once ran together, shooting. The Ninstints people were driven\nback. The first time he fired the flintlock on Many-chiefs\u2019 gun broke\nin two. Nothing could help him. When they went back Many-chiefs was\nwounded. He escaped with them into the woods. Very many Ninstints\npeople were killed then. Not one was killed on the other side.\n\nAfter they had gone into the woods after them for a while they came\nback. Then Gin\u1d00\u2032skilas stood in the place where they had encamped near\na whale. If one had two slaves, he gave him one. If one had three, he\ngave him two. If one had one, he did not give it to him. At that time\nhe became still more of a chief. In exchange for those slaves he had a\nhouse built. [929]\n\nAnd, after the Ninstints people had gone along for a while in the\nwoods, they lived in the mountains. Their kettles and all of their\nproperty had been captured. They steamed whale in things that they\nhollowed out.\n\nWhile they lived there, before Many-chiefs\u2019 wound was healed, he\npracticed how he was going to fight. He opened again his unhealed\nwound. He died there. They then started away and came out opposite\nRed-cod island. [930]\n\nAnd those who had gone to fight went out again the next year to fight\non account of South-east. At that time they did not know where they\n(the Ninstints people) lived. After they had gone along for a while\nthey came to a reef lying out from the mouth of a strait.\n\nThere Smoke got off. When he looked seaward he dropped to the ground.\nHe did so, because he saw fishing canoes.\n\nOn that day they had given to Ki\u00e4\u2032nskina-i [931] the white part of a\nhalibut. That was why he was out fishing. They at once went out from\nK\ua71d\u00eel [932] toward them, and they destroyed the people. Among others\nthey killed the chief. They then seized Hemlock-bark-scraping-knife on\nthe water. \u201cHemlock-bark-scraping-knife, when the chief was chased,\ndid you not stop them?\u201d \u201cNo,\u201d he said. And they struck him on the lips\nwith the short sinker strings that they held. They killed him with\nthem.\n\nThey then skinned Ki\u00e4\u2032nskina-i\u2019s head, and were happy to have it, [933]\nand they returned home with it. They ceased to think about Southeast.\nThey stopped warring.\n\n\n\n\n\n\n\n\nA FIGHT BETWEEN THE X\u0100\u2032GI-TOWN PEOPLE AND SAND-TOWN PEOPLE\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo]\n\n\nAt the town of X\u0101\u2032gi [934] a woman of the Slaves [935] went outside\nbefore she went to bed. She did not return. But instead of saying\nanything they kept the matter in their minds. They did not know from\nwhat town people had come to get her.\n\nSome time afterward they discovered that she had been taken by a man\nfrom the town of G\u0323a\u2032-idi [936] who had been in love with her. It was a\nman of the Sand-town people. They went then in a large canoe to demand\nthe property which was given when a woman deserted her husband. And\nthey came there at low water.\n\nWhen the tide was well up he (the seducer) went out and played with his\nwife between the houses. He who had formerly had her as his wife was\nthe bow man. And, when he paddled shoreward, he said: \u201cShoreward!\nFuture people shall always remember me.\u201d He then took a bow and two\narrows and jumped off with them. And he ran up and shot his wife.\nAfterward he shot the man. At that time he escaped into the canoe. They\nwent away and landed. The man\u2019s mind was happy.\n\nAnd Wada\u2032 [937] thought his town was too great to have a woman taken\nout of it. Then she (his wife) said to her husband: \u201cMake it all right\nwith property.\u201d He would not agree. He said they thought his town was\ncommon. By and by she told her husband to go ahead: \u201cMake a stir about\nit. My children are clear of it.\u201d\n\nAnd the people of Chief-discovered\u2019s town [938] said the same things to\nhim that Wada\u2019s wife had said. They could not stop him. He also thought\nthat his town was too great. By and by they announced a fight. They\ncleaned their spears. They agreed upon a day on which to fight.\n\nWhen the day at last arrived they came around Sqas point. [939] One in\nthe town shouted: \u201cIt is becoming dry [with the number of canoes].\u201d\nThey landed at once at the end of the town. Then they went to the town\nof X\u0101\u2032gi. The people of Wada\u2019s town stood in lines on the beach\nawaiting them.\n\nWhen they came together all the women went into the woods. After the\nlines had approached each other for a while they got within a spear\ncast, and one from Wada\u2019s side shouted: \u201cBring on the\nspear-whetstones.\u201d [940] One on the other side from among\nChief-discovered\u2019s people also said: \u201cHo, ho, you are not the only ones\nto have them.\u201d They thought that they had called spears\nspear-whetstones when they answered. What they really intended was to\ncall out ten persons who were reckless and brave.\n\nAs soon as they came down they began to spear the people of\nChief-discovered\u2019s town. At the very beginning Chief-discovered fell.\nWada\u2032, however, escaped.\n\nThe people of Common-town [941] came in front and looked on from their\ncanoes. Only five canoes [of the Sand-town people] escaped. He\ndestroyed the people of Chief-discovered\u2019s town. After they had pulled\nthe spears out of the slain they (the people of Common-town) brought\ntheir canoes in front of the people of Chief-discovered\u2019s town and\ncarried in the dead bodies. They did not wish to fight.\n\nAnd the women came back. Wada\u2019s wife, with her children, did not come\nback. Although they hunted for her body they could not find it. And the\nothers carried up their dead. They did not, however, take up the body\nof Chief-discovered. The canoe was rolled about by the waves with his\nbody in it. He floated about in the bilge-water. They treated his body\nin that way because they had lost so many friends through him.\n\n\n\nThese were both Ninstints families of the Raven clan. The former was\nnamed from an islet in Skincuttle inlet, which is said to have been the\nfirst land to appear above the waters of the flood raised by Raven\u2019s\nuncle; see the story of \u201cRaven traveling.\u201d From this they claimed to be\nthe oldest Haida family. The Sand-town people have been referred to in\n\u201cStory of the Food-giving-town people,\u201d note 4.\n\n\n\n\n\n\n\n\nWARS BETWEEN THE PEOPLE OF NINSTINTS AND THE PEOPLE OF SKIDEGATE\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo.]\n\n\nIn the times before they had muskets the Skidegate people went toward\nthe south end of the island to fight. The entire town, including both\nclans, went along and presently saw a fort on the landward side of\nK\u00ee\u2032ntc\ua71duwit. It was named Standing-fort.\n\nAfter they had been fishing from the fort for a while something talked\nwith a woman who was cutting a fish. \u201cCome, cut a little piece of fish\n[942] for me, younger sister.\u201d They did not know what it was that\nspoke. This portent happened because the fort was going to be\ndestroyed.\n\nThere was no way to climb up to the fort. They then laid a long pole up\nthe side of it. They used that to climb up on. Presently the Skidegate\npeople came in a crowd to the bottom of it. When they were ready to go\nup some one shouted down from it: \u201cDo not kill me. I belong to the\nCumshewa-town people. [943] I am here with them only for a short time.\u201d\nThey called to him then to come down. But he did not believe them and\ndid not go down.\n\nBy and by they started up the ladder. When they got halfway up the\nladder they poured whale grease down upon the ladder. They got up over\nit with difficulty. They killed all the men and cut off their heads.\nThe rest [of their bodies] they threw down from the fort. The space\naround it was filled up. After they had destroyed them they enslaved\nthe women and children.\n\nAnd, when the war canoes started off, some young women and some young\nmen who had gone after spruce bark came out on the shore at the time of\ntheir departure. They wished to go. They would not take them. And they\nwent to the fort after they (the warriors) had gone away. And, while\nthey were still some way off from the fort they heard a great sound of\nvoices. And, when they arrived there, the air and blood rushing out of\nthe mouths of the severed heads made a great noise. At that time the\nNinstints people were destroyed.\n\n\n\nG\u1d00\u2032nx\u0323oat [944] and the people of his village went to war later. And\nafter they had gone along for a while they landed. At that time the\nNinstints people were at Djig\u0323u\u2032n. [945] And a man of the Sand-town\npeople [946] who had gone out from the town after something saw\nunobserved that enemies were in a certain place. And, after he had\nwatched them for a while, he shot one. No one was about.\n\nHe then cut off his head. With that he brought the news to the fort.\nHis name was Great-drum. Then the Ninstints people launched a large\ncanoe. They did not know that the Skidegate people were lying in wait\nfor them on the shore near the fort. After they had gone along for a\nwhile they shot at them. They upset the canoe.\n\nThen Tasgie\u2032n and G\u0101\u2032da-ku\u0142a\u2032ns got ashore with ammunition. Both\nbelonged to the Sand-town people. They shot at the Skidegate people\nfrom behind rocks which leaned toward the sea along the edges of the\nwater. As soon as it was seen from the fort that they had been upset\nthey went to help them. Those were the Ninstints-g\u00eet\u00ee\u2032ns and the\nSa\u2032ki-qe\u2032ig\u0323awa-i. [947]\n\nThen they landed. And they came behind the Skidegate people. At that\ntime Y\u016b\u2032wa-i came to G\u1d00\u2032nx\u0323oat, who was taking a bath in the woods. He\nfeared then to shoot him, he was such a great chief. Then he finished\n\u201cnight-picks-up-the-village\u201d (his daily fast). [948]\n\nLagin\u1d00\u2032\u00f1dig\u016bda\u00f1 also tried to help his sons by shooting. Then Y\u016b\u2032wa-i\ncame behind the Skidegate people and shot one. He (the man shot) was\nall alone. He then cut off his head and put a string on it, and he came\nout with it at the end of the lines of Skidegate people. \u201cHo ho ho, ho\nho ho, ho ho ho, Skidegate people, I am Y\u016b\u2032wa-i. I am eating you up\nfrom behind.\u201d And, when the Skidegate people saw the head that he had\non his back, even their sinews gave out [they were so discouraged].\n[949]\n\nThe Sand-town people lost an advantage by their foolishness. Their new\nmuskets and ammunition were sunk. Not long before a trading vessel had\ncome there.\n\nAnd before this, after things had been going on quietly at the\n[Ninstints] fort, Blown-away went out from the fort to fish. When he\ncame back from fishing his gambling sticks were gone from the house. He\nthen went to where they were gambling. He came to where his nephew was\nusing the gambling sticks.\n\nThen he scolded his nephew on account of them. And he (his nephew)\nthrew the gambling sticks over a cliff. He then pulled his nephew down\non one side and stabbed him repeatedly. And he ran toward the house.\nThen his (the murdered man\u2019s) younger brother ran after him. When he\nhad almost got in his younger brother also stabbed him twice in the\nabdomen. He, too, soon after was lying on the ground. A woman was also\nkilled the same day.\n\nHere is the end of the story about this.\n\n\n\n\n\n\n\n\nWARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sgo]\n\n\nIn the days when they used arrows the Skidegate people went to Kloo to\nwar. There they kept watch. Near by were some women alone, digging\nroots. Near where the women dug they had a large fire. They already had\nstones heated. Then they steamed their nettle roots. The warriors were\npeering at them from behind. And the nettle roots were cooked, and were\ncooked well. As they slipped the skins off they kept saying\n\u201cW\u1d00ha-iwa\u2032n.\u201d [950]\n\nAnd, when they had finished this, they came out to them. They enslaved\nthe women. And, after they had brought them to Skidegate, they also\nowned the made-up word there that they had obtained on the expedition.\nThey said \u201cHa-iwa\u2032n\u201d when they did anything. The Kloo people then\nlearned that they had captured the made-up word. And four canoe loads\nof people went from Kloo to Skidegate to make war.\n\nThey then pulled up their canoes on the inner side of G\u016b\u2032\u0142ga and\nconcealed themselves there. After they had remained in hiding for a\nwhile three persons went by below them in a canoe. The one in the\nmiddle was light-looking and stout. His hair hung down loose.\n\nThey then passed behind a point. Then they launched one good-sized\ncanoe and pursued them. And they saw that they were near. One of those\nin the bow then caught up a bow and shot an arrow over them. When it\nfell near the bow all three at once looked around. And they said to\neach other that it was Owner. [951] They came then alongside of his\ncanoe and killed them all.\n\nThey took the head of Owner, and they did the same to those who were\nwith him. Then they had their three heads stuck up on poles at Kloo.\nThe Town-of-Dj\u012b\u2032gua people made immediately another new word,\n\u201cwithout-even-looking-back.\u201d [952] And when the news of that reached\nSkidegate they, in turn, were ashamed.\n\n\n\nAfter some time had elapsed the Kloo and Skidegate people began again\nto visit back and forth. Then the Skidegate people came to Blood-fort.\nAnd, having determined to kill them, Koagia\u2032ns counted the people. They\nthen destroyed them. Not even the skin was scratched on their own side.\n\nAnd, after they had killed all, a youth was missing from among them.\nThey then launched a canoe and hunted for him. He had jumped into the\nwater. He sat close to the edge of the sea on the point on which the\nfort stood. They then found him. The Skidegate man begged for mercy. On\naccount of that they called the place \u201cBegging-for-mercy-cove.\u201d And\nthey killed him, too. Then a great quantity of blood ran in the fort.\nSo they called it \u201cBlood-fort.\u201d\n\nSome time afterward a woman of the Common-food-steamers [953] who was\nmarried among the Ninstints people brought over food to her friends in\nKloo. They found Kloo empty. They were afraid because they had\ndestroyed the Skidegate people at Blood-fort. They were all at T\ua71d\u0101\u2032\u0142di.\n[954] It was then that she arrived.\n\nThey slept then in the woods near the town of Kloo. One of the two\nslaves who were with her told them to camp there [instead of on the\nbeach]. And he also heard the sound of paddling. He said then to his\nmistress: \u201cI say, let us go in over there. Some people passed here in\nthe night in canoes.\u201d But his mistress did not believe what he said,\nand they passed in on the south side of the island.\n\nWhen they were going across the inlet they plainly saw some people\nlaunching their canoes at a good sand beach. And they (the strangers)\nchased them back. They then drove them ashore in terror. Her companions\nescaped to the woods, and she remained behind alone. She did not let\nthem pull her in, but laid her head on the edge of the canoe.\n\nAnd she said: \u201cHurry, cut off my head. I do not want to be a slave. I\ndo not want to run away frightened either. Cut off my head quickly.\nJust here, my brother used to say, yours were easily cut off.\u201d [955]\nShe made a mark around her neck, and she kept talking. They then cut\noff her head. And all that were with her escaped into the woods.\n\nThey got the news at T\ua71d\u0101\u2032\u0142di, where all were living. They were shut up\nthere for a while as if they had been surrounded in one house. By and\nby the Skidegate people again came to war. Opposite to the place where\nthey had drawn up their canoes some one was chopping down a cedar for a\ncanoe. He felled it and went away.\n\nThen they (the Skidegate people) asked the oldest of the warriors:\n\u201cWhen you used to chop down a cedar how did you think about it during\nthe night?\u201d \u201cI thought all night what one does when the woman he is in\nlove with accepts him. He will come to it again very early.\u201d\n\nThey then took three men over to it during the night. When he came\nthere early in the morning, they killed him. Then they went over and\ngot them. [956]\n\nThey then fell unexpectedly upon some who came out of T\ua71d\u0101\u2032\u0142di by canoe.\nOne drew himself up into a tree which bent over the water. He alone\nescaped. They killed the rest.\n\nDuring all that autumn, until the very beginning of winter, there were\nenemies around them. They were never free from them.\n\nThen the man whose sister had been killed up the inlet from Kloo could\nnot get a canoe. By and by Gin\u1d00\u2032skilas [957] lent him a 5-fathom canoe\nwithout thwarts fastened in it. And he and his younger brother finished\nit. After they had finished it he (Gin\u1d00\u2032skilas) changed his mind [about\nlending it]. And Alder called out to his younger brother: \u201cK\ua71dwi\u2032d\u1d00\u00f1a-i,\n[958] cut off the cedar limbs from the canoe at once. If he says a word\nagainst it I will kill him.\u201d He then cut them off. They took no notice\nof it. And he could not get a canoe.\n\nAll winter no one took a step anywhere. By and by one of them went out\nto sea for something, yet came back safely. They saw that spring was\nalready beginning to come on. Then Alder and Grandson went to Skidegate\nto war together.\n\nThose who remained behind felt that the earth was different. The ground\nshook, and the thunder rolled directly over them, and there were\nlandslides. A woman of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o,\nWoman-too-dirty-to-be-touched, [959] owned four large clam shells, duck\nfeathers, and duck grease. She laid them (the clam shells) down and put\nthe duck grease into them. She put duck feathers along the edges. She\nsat talking to them: \u201cBe careful, your duck grease might spill.\u201d And it\nstopped. She believed it was stopped by her actions. [960]\n\nThe warriors arrived at Skidegate. Then they all (those left behind)\ngot ready to move at the same time. They had their canoes loaded and\nanchored at the mouth of the creek. By and by, all started off\ntogether. That day they encamped at X\u014d\u2032tdjix\u0323oa\u2032s. [961] That night they\nremained awake. Amasa\u2032n and his family acted as sentinels.\n\nThe day after that they went off again. And, after they had moved on\nfor a while, they camped at Sq\u0113\u2032\u0142ug\u00eets. The two who had gone to fight\nwere also away. And, after having escaped from confinement, they ate\nanything, having mussels and things in the woods for provisions.\n\nGin\u1d00\u2032skilas then went out to examine a peninsula opposite the camping\nplace. And a woman of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, West-coast-clouds, and a\nslave also went out. And, as they went along, they met the [two\nreturning] warriors. Two scalps hung out of the stern of the canoe. And\nthey told her how they killed them.\n\n\u201cWe found Skidegate empty. But still we did not go into the houses.\u201d\nThen they came back [to the canoes]. They concealed their canoes at the\nseaward end of Skidegate. Afterward they went to look at Skidegate.\nThey found there sixty boxes of grease, stowed away. They then broke\nthem open with an ax. And the one whose sister\u2019s head had been cut off,\nwhile she was still alive, in the same way cut off the heads of four\nyouths who came after devilfishes.\n\nAnd she went along before the fighters shouting. From the place where\nGin\u1d00\u2032skilas had gone to make an examination some came along. And she\nshouted: \u201cIx\u0323i\u00e2\u2032\u207a! Alder and Grandson found the town of Skidegate empty.\nTheir canoes are full.\u201d She went toward a large canoe coming toward\nher, telling the news. When she came near she recognized G\u1d00\u2032nx\u0323oat\u2019s\n[962] canoe, named Sea-gull canoe. [963] She at once paddled the canoe\naround, and they escaped to land. Alder and Grandson also landed there.\n\nAnd Grandson\u2019s canoe was carried away by the wind. But before the\nSkidegate people arrived K\u012b\u2032dja-i [964] swam over to the canoe which\nwas drifting away. And he did not care for the canoe, but he took the\ntwo scalps and swam ashore with them. He moved backward, sitting down\nwith the two scalps in his mouth. \u201cNow, G\u00eet\u00ee\u2032ns, [965] I am glad to\nmeet you.\u201d\n\nAnd the Skidegate people got off to fight there. The Kloo people also\ncame near from Sq\u0113\u2032\u0142ug\u00eets. They came together at once among the woods.\nHu hu hu hu, there was a great sound of guns there. A man of the\nSkidegate-town people [966] and one of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o [967]\nused to be good friends, and the Skidegate-town man shouted to him:\n\u201cProperty-always-running-about, are you among them?\u201d \u201cYes.\u201d \u201cGo home.\nWhen the G\u00eet\u00ee\u2032ns become angry not even the grizzly bear can stand\nagainst them.\u201d \u201cIndeed, I will go home. I was born a grizzly bear from\nmy parents, who are grizzly bears. They had me at the front [in war].\u201d\n\nAfter they had fought there for a while Amasa\u2032n and a Skidegate man\nshot at each other over a thin rock at the edge of the woods, and they\nkept it up. Behind Amasa\u2032n were two persons, one of whom held a spear.\nHe asked for it. They refused to give it to him. He said that he would\nrun over to the Skidegate man soon after he had shot him. [968] They\ndid not give him the war spear.\n\nThen they fought there. After they had fought there for a while, and\nevening was coming on, T\u0101\u2032-i\u0142gwai fell. He was wounded. On the other\nside Gidag\u0101\u2032\u00f1gu also fell. They then called out to each side to stop.\n[969] They then ceased shooting at each other, and the Skidegate people\ngot into their canoes. And the Town-of-Dj\u012b\u2032gua people also got into\ntheir canoes when it was very dark.\n\nWhen they (the women) escaped to land in fright Flood-tide-woman went\nup among the mountains. When it became dark she went down cautiously\ntoward the place where they had camped. She was within a month of\ngiving birth to a child.\n\nWhen she came near she heard some people laughing. And she (a woman\namong them) recognized the voice of Gwai\u2032\u00ees. \u201cUncle Gwai\u2032\u00ees\u201d [she\nsaid]. And he answered: \u201c\u0100\u2032waiya, [I thought] they had taken you.\u201d She\n(Flood-tide-woman) had come to the one with whom he had been in love.\n[970]\n\nAnd after they had camped there for a while one day, when the sea was\nsmooth, they went away. They looked at an island which lay seaward from\nthem. Half of them refused to use it. The rest wished to use it. The\nplace was good for houses, but there was no water. They remained there\nall the day.\n\nAnd they went away from it to Q\ua71do\u2032nakoa fort [971] and landed there.\nAll said it was good. It was a good place to keep canoes. Then they\nbuilt little houses at the fort. When they were finished they began\nliving in them.\n\nBefore the stockade and houses were completed one of the Peninsula\npeople [972] who had married a woman of the Common-food-steamers\nbrought over news to his brother-in-law. He brought the news that\n\u00ce\u2032ldjiwas [973] had his canoe dug out in the rough. He had done that in\norder to go to war.\n\nBefore he brought the news three persons in a canoe were fishing with\nfloats. It was raining in the inlet where they were. And, while they\nhad the canoe turned bottom up over them, the Skidegate people quickly\nturned over the canoe and killed them.\n\nHe (the Peninsula man) stayed all night at Q\ua71do\u2032nakoa fort and went off\nthe next day. When evening came his smoke [was seen] rising from an\nisland lying seaward. [974] Then the strongest men went out from the\nfort to see him. Where he was floating, at Land-point, a big whale was\ndrifting. He raised a smoke for his brothers-in-law on account of that.\n\nThe people of the fort then all went out for whale. And they encamped\nat G\u0323\u1d00\u2032ldjida for the whale. There they cut it up.\n\n\u00ce\u2032ldjiwas then had his canoe in the woods at Chicken-hawk town. [975]\nThey observed the Town-of-Dj\u012b\u2032gua people cut up the whale. By and by\nTwo-voices went to Chicken-hawk town to cut \u0142g\u0323\u0113t [976] with two young\nmen. After they had gone there they heard the sound of guns. They shot\nTwo-voices only. His companions they spared.\n\nShortly after the guns sounded he (\u00ce\u2032ldjiwas) sailed by in front of the\ncamping place. He went too fast for them to even think of going out to\nhim.\n\nAnd after they had waited a while for a good day they loaded the whale\nand went off with it. And, although they wanted to go to Q\ua71do\u2032nakoa\nfort, the canoes were so heavy that they went ashore at Dog-fish fort.\n[977] This fort was the best of all. And they cleared away the bushes\nand started to live there. Gin\u1d00\u2032skilas owned blankets ornamented with\nduck bills (lit., \u201cduck teeth\u201d). He hung them all around upon the\nstockade on account of a canoe that had come [with visitors]. And, when\nthese were not quite enough, he bought ten with a slave that a woman\nowned. They used to get twenty slaves for a sea otter.\n\nIn the following year all who were in Dog-fish fort went to Skidegate\nto war. And, after they had pulled up their canoes into the woods in\nthe inlet above Skidegate, they were discovered. All of the Skidegate\npeople followed them at once. They shot at them. They shot one then in\nthe canoes of the Kloo people. They got off on the inner side of\nKu\u2032nga-i. [978]\n\nAt that time the Town-of-Dj\u012b\u2032gua people took to the woods. When they\nfled the one who had been wounded sat in the canoe. Just before\nT\u0101\u2032-i\u0142gwai got off he called to him: \u201cSk\u00ee\u2032lg\u0323atgw\u1d00ns,\u201d he said to him,\n\u201ctry to get off. Sit at the foot of a tree in the woods. When I get to\nCumshewa [979] I will borrow a canoe and get you as soon as I can.\u201d\nThen he consented. He said: \u201cAll right.\u201d\n\nThe Skidegate people then pulled off their canoes. Not long after that\nthe one they had wounded made a fire for his head. They then went over\nfrom Skidegate and cut off his head.\n\nAnd the Town-of-Dj\u012b\u2032gua people went around by the point, camping here\nand there. They had nothing to eat. And when they camped they were\ncold. By and by they found a sea otter floated ashore. They made a fire\nfor it and steamed it in the ground. When it was cooked they set some\nin front of Gin\u1d00\u2032skilas. But he said: \u201cYou put this in front of me to\neat, but I will not eat it. The gravel might see me.\u201d [980]\n\nThey then started off and came to Cumshewa. And they attacked\nT\u0101\u2032-i\u0142gwai, because he did not do as he had promised [to the wounded\nman]. They then borrowed a canoe at Cumshewa and went to Skedans. [981]\nThey (the Skedans people) took them over to the fort.\n\nAnd, after they had remained there for a while and it was again fall,\nthey again went to T\ua71d\u0101\u2032\u0142di. And, after they were through with gathering\nfood, they again settled at Dog-fish fort.\n\nAnd the summer after the succeeding winter some posts fell out of the\nstockade. Later more fell. Then Gwi\u2032suk\u016bnas called his nephew and said\nto him: \u201cChief\u2019s son, the women can now go anywhere they want to.\nFighting lies on its back. War is over.\u201d From that time it was ended.\n\nAt this time chief Gin\u1d00\u2032skilas died. When Q\u0101\u2032-idj\u00eet became chief in his\nplace they had a town at Sea-grass. [982]\n\nHere is the end of this story.\n\n\n\n\n\n\n\n\nWARS BETWEEN THE TOWNS OF KLOO AND KITKATLA AND BETWEEN THE KLOO\nFAMILIES\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\n\nOnce South-east [983] and the people of his town went trading. He came\nto I\u2032n\u016b\u0142. [984] And, after they had given them food for a while,\nberries were dropped upon the face of South-east, and Alder [985] did\nnot like it. Then they began to fight at the fort. And they destroyed\nthe men and enslaved the women.\n\nThey then discovered Ax\u0142ua\u2032ls swimming from the fort. Some youths\npursued him. And, when they got near him, one held a spear over his\nshoulder ready for him. He said to him: \u201cSpare me brother-in-law,\u201d but\nstill he speared him. He broke his back.\n\nThey towed the body of Ax\u0142ua\u2032ls ashore. Those taken as slaves then sang\nthe same song for his body that had been sung for him when he acted in\nthe secret societies and got power from the sea otter and when he\nperformed sleight-of-hand feats.\n\n\n Law\u0113\u2032\u207a huw\u0101\u2032\u207ah\u014d\u207a h\u014d\u207a law\u0113\u2032\u207a\u012b i\u00e4\u2032\u207a la\u207aw\u0113\u2032\u207a huy\u00e4\u2032 u \u014d\u207a law\u0113\u2032\u207a hu w\u00e4\u207a\n \u014d\u207a law\u0113\u2032\u207a h\u0113\u207a iy\u00e4\u2032\u207a \u014d\u207a \u014d\u014d\u207a law\u0113\u2032\u207a\u012b\u207a iy\u00e4\u2032\u207a\u014d\u207a\n \u014d\u207a law\u0113\u2032\u207a y\u0113\u207a huw\u00e4\u2032\u207a \u014d\u207a h\u014d\u207a law\u0113\u2032\u0113\u0113\u207a h\u0113h\u0113\u207a\n iy\u00e4\u2032\u207a \u014d\u207a \u014d\u207a law\u0113\u2032\u207a h\u0113 h\u0113 iy\u00e4\u2032w\u00e2 w\u00e2\u207a.\n\n\nAt that time they took forty slaves for South-east. All together, they\ntook seventy at that time. When they came home they started to fortify\nthemselves at Thin-fort. [986]\n\nAnd, after they had been there for a while, Dj\u0113\u2032basa [987] came with\nmany canoes. They stopped in front of the fort and bought them (the\nslaves) for grease, hides, and slaves. And, after he had bought all and\nhad started off, a woman whose lip around her labret was broken\nthrough, the only one left, came out and stood there, and said:\n\u201cDj\u0113\u2032basa, chief Dj\u0113\u2032basa, are you going to let your property rot at\nsuch-and-such a place where it is stowed? [988] Are you going to let it\nrot at such-and-such another place where it is stowed?\u201d[988]\n\nThen the canoe was backed toward her, and he gathered the boxes of\ngrease which were in the canoe together and landed them in exchange for\nher. Then she also got in, and they went away.\n\nWhen they first arrived there Dj\u0113\u2032basa ate dry fish and grease in the\ncanoe. They saw that his mind was good. And South-east began to speak\nof building a house with what he had obtained in exchange for the\nslaves. And they were glad, and the Town-of-Dj\u012b\u2032gua people sang a song\noutside.\n\n\n Wai\u207a aiy\u0101\u2032\u207a aiy\u0101\u2032\u207a aiy\u0101\u2032\u207aaiy\u0101\u2032 uy\u00e2\u207a uy\u00e2\u207a ay\u0101\u207a ay\u0101\u207a w\u00e2\n ai\u2032ya\u207a aiy\u0101\u2032ha\u207a aiy\u0101\u2032ha aiy\u0101\u2032ha haiy\u0101\u2032haho haiy\u0101\u2032hah\u0113, etc.\n\n\nAt the time they sang they made a forward motion, and when they moved\nmuch the platform fell. No one was injured. Then one of them asked his\nchild: \u201cH\u00ee\u2032ndju, is your brother there?\u201d They then sang another song:\n\u201cH\u00ee\u2032ndju, is your brother there?\u201d\n\nThey removed then from the fort to Chicken-hawk town. [989] But there\nthey built houses. After this a long time elapsed before there was\nanother fight. South-east was dead, and Gin\u1d00\u2032skilas [990] was also\ndead, and Q\u0101\u2032-idj\u00eet [991] succeeded to his place. Then they cleared the\ntown of Sea-grass. [992] He built Cave-house [993] there.\n\nAnd while Q\u0101\u2032-idj\u00eet was sitting idle in front of his house with a\nPebble-town woman, [994] whom he had married, Those-born-at-Skedans\n[995] came from Skedans [996] to fight with him. They shot at him, and\nhis wife fell dead without uttering a word. But he got in safe. Then he\nkept sending food through the fire to his wife. [997] That made him\nsoon forget about his wife.\n\nAnd when summer came he married a woman of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o.\n[998] The brother of the one that was killed also stayed there. His\nname was L\u016b\u2032g\u0323ot. [999]\n\nOne day Q\u0101\u2032-idj\u00eet painted himself and tied weasel skins in his hair, in\norder to set out to eat berries. He started off. L\u016b\u2032g\u0323ot had made a\ncanoe and was smoothing it there. When his brother-in-law was on the\npoint of starting off he ran down toward his brother-in-law. And he\nthrew sand into Q\u0101\u2032-idj\u00eet\u2019s face. [1000]\n\nAnd he asked for two guns which were in the bow. They were afraid to\nhand them to him then. By and by they handed him one, and he shot his\nbrother-in-law. He shot true and killed him.\n\nThose-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o bestirred themselves at once and fired at him.\nThey shot him in the elbow. Then he lay there. That day three were\nkilled. Q\u0101\u2032-idj\u00eet was made to sit on the sand. But still Q\u0101\u2032-idj\u00eet\nescaped into the house. And he lay in the back part of Cave-house. He\nhad two large blankets over him. Over these he also had a cotton canoe\nsail.\n\nNow those who had done that to him went to a lonely camping place. And\nafterward they were afraid he was alive. They came to kill him. It was\nmoonlight. A boy who was sleeping with him woke him. He then pulled\nhimself out from under the blankets. And, while he moved back from the\nfire, one was moving a pistol [1001] about in the smoke hole. He tried\nto shoot him. Twice his pistol failed to go off. Then two guns were\npointed through the smoke hole. When they went off there were large\nholes in the blankets.\n\nOne day, some time afterward, he went out in front of the house and sat\nidle. After he had sat there for a while they stepped toward him. He\nheard the sound of running feet. And, after he had aimed his gun in\nthat direction for some time, Naski\u00e4\u2032\u0142 [1002] stuck out his head, and\nhe shot at his face. He fell there on his face.\n\nOf those who came to attack him from the camp Naski\u00e4\u2032\u0142 was killed. And\nthe one who was with him went away. And another family looked after the\nbody. Afterward Q\u0101\u2032-idj\u00eet went to G\u1d00\u2032nx\u0323oat, who was living in\nBig-house. [1003] There he died. And his grandfather put him into a big\nbox.\n\nThen the people who had shot him and were holding a fort in Lake inlet\n[1004] brought over a peace offering. [1005] They brought over one\nslave. And the next year they also held a fort up the inlet from\nSea-grass town. Thither Two-in-one came from Daog\u0323\u0101\u2032i\u0142g\u1d00\u0142g\u00ee\u00f1, which lies\nseaward from Skedans, and got him. They came and got Naski\u00e4\u2032\u0142 [1006] to\ngo to war with the G\u00eet\u0101\u2032mat. [1007] He went at once.\n\nThey then set out. There, at G\u00eet\u0101\u2032mat, they took many slaves for him.\nTwo-in-one, [1008] however, had three. And, when they returned, they\nbuilt two large houses at At\u0101\u2032na. [1009] Presently they came to him to\nask for blood money. They gave then five slaves. And\nThose-born-at-Skedans named their island \u201cSunny-fort.\u201d [1010] By\nselling the slaves that remained Naski\u00e4\u2032\u0142 built a house. There they say\nhe began to potlatch. Now they went from Sea-grass town to get his\nhouse timbers. And they built his house at Sea-grass town. This is how\nthey got back to Sea-grass town.\n\nAfter that time they procured more expensive seats [at the feasts and\npotlatches]. [1011] They now ceased to have trouble at Sea-grass town.\n\nHere this ends.\n\n\n\nKitkatla was an important town and tribe belonging to the Tsimshian\nstock. The town was on Dolphin island.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\n\nThe people at Chicken-hawk [1012] town were at W\u0101\u2032nats [1013] prepared\nfor war and had done raising their canoes. They were going to Kitamat.\n[1014] And because the tides began to run too high for them to make the\nstart from Chicken-hawk town, they prepared at \u029f\u0142as\u016b\u2032g\u0323a-i. When the\ntide was high they started off.\n\nThen some Skedans [1015] people met them. And they gave them the\nfollowing news. Bufflehead had thrown a dry halibut at \u00ce\u2032ng\u00eel\u00een, [1016]\non account of which there was a fight. [1017] They heard that a woman\nof the Town-of-Dj\u012b\u2032gua people [1018] had been killed. Then, instead [of\nkeeping on], they went toward the Tsimshian. [1019]\n\nThey went on and took all the dry salmon a slave was getting in\nSkidegate creek [1020] away from him. They took a large number of\nbundles of salmon out of the canoe of one who was coming back from war.\nAfter they had left that place they took away all the property of some\npeople who were living at Da\u2032x\u0323ua. [1021]\n\nThey then went seaward and came to the mouth of the Skeena. And they\nwent toward Metlakahtla [1022] and pulled their canoe up into the\nwoods. Close behind them were very many people in a temporary camp.\nAfter some time had elapsed they began to make a noise. They then went\nto fight.\n\nWhen they came out of the woods a Tsimshian shot a Haida. \u201cA,\u201d he was\nglad to have shot him. Then some Tsimshian got into a medium-sized\ncanoe and paddled off in fright. And the Kloo people also got into one.\nThe Tsimshian had one paddle, and the fighters also had one.\n\nAnd after they had chased them for a while, they chased them ashore and\nseized them at the edge of the water. Only one escaped to the woods.\nWhen they seized his wife she cried out, and he turned around quickly\nwith a knife. Then Djix\u0323ia\u2032al ran toward him. When he got near he\nshouted at him. He (the Tsimshian) shook, and he seized him.\n\nThey then got into the two canoes and went over to the place where they\nhad come out. They went over to the war canoes that were there. On an\nisland on which stood one tree, near the place where they came out, sat\nN\u00ee\u2032swas. [1023] And the people of his town also sat there. The Kloo\npeople were unaware of it.\n\nAnd, when they started off, one [Tsimshian] who was a good hunter\nstarted after something [from the camp of N\u00ee\u2032swas]. He shot at them.\nThen they started back.\n\nThey came across then, and the warriors came to Raven-creek. [1024] Two\ncanoes landed at a house that stood on the farther side of High-point.\n[1025] After they had remained for a while in that house a Skidegate\nman who used to be on good terms with a Kloo man ran in through the\ndoorway. Instead of sitting idle, Qena\u2032-i\u2019s father [1026] picked up his\nweapons. One of them held ready before the door an ax which he had in\nhis hands. He brought news over in advance that people were coming over\nfrom High-point town[1025] to fight them.\n\nThen they (the assailants) went back. And they also went away. When the\nsun had passed behind the hills, they arrived at Chicken-hawk town. At\nthat time they sang a high song. They had brought in ten slaves.\n\nThen one whose canoe was empty went into Kitamat for a short raid.\nAfter he had been gone for a while they heard the sound of his guns.\nWhile they were living at Kloo he brought in two slaves. They took them\nfor Kog\u0323ogwa\u2032\u00f1. By trading these he built a house. It was named\n\u201c\u00ce\u2032ng\u00eel\u00een-house.\u201d [1027]\n\nSome time after this they went to war on the Tsimshian in two canoes.\nG\u00eetku\u2032n [1028] and Gitag\u1d00\u2032\u00f1gias\u029fas went. After they got into the\nTsimshian country they landed their canoes near Metlakahtla. After they\nhad sat there for a while five persons came in a canoe after devilfish.\nThere were three women and two men, and the warriors ran toward them in\nthe woods.\n\nThe chief did not get off. But the others walked about on shore. They\ntook then the wife of N\u00ees\u029f\u0101\u2032gan\u016bs, and they also took the wife of his\nnephew. And they seized the other woman in the woods. She was very\npretty, and they lay with her there and let her go.\n\nThey pushed them along then to the place where the canoes were. And,\nwhen they started off, N\u00ees\u029f\u0101\u2032gan\u016bs\u2019s nephew walked about on the\nopposite shore. He shot at them many times, but the gunpowder only\nflashed. By and by they pulled out of range. And they went seaward to\nSq\u00e4\u2032g\u0323a\u0142. And, when they started across, they sang a high song at Kloo.\n[1029] And they owned her (the chief\u2019s wife) there. The winter was not\nlong for him (G\u00eetku\u2032n). [1030]\n\nThe Tsimshian then came to fight for her in a crowd. And, when they\ncamped at Qal, [1031] H\u00e4l [1032] sent a canoe to talk with them. He had\nthem tell the people that he was going to come for her. When harvest\ntime [1033] came, after he had said he would come back in many canoes,\na great many K\u00eetkatla people came by canoe to Skedans. It was a\nveritable crowd.\n\nThey stayed at the town of Skedans. The Kloo people also crossed\nthither. The great H\u00e4l got K\ua71duia\u2032ns\u2019s [1034] sister and another woman\nwho had been taken south to the Bellabella. [1035] He brought both\nover.\n\nOn the night when the Kloo people came he began to dance. After he had\ndone this for a while he sent the two Ninstints people [to the Kloo\npeople] by striking them on the back. They struck G\u00eetku\u2032n with a slave,\n[1036] and Gid\u1d00\u2032\u00f1gias\u029fas also went away with one. The chiefs were in\nMother-house. [1037]\n\nAfter he had ceased dancing, G\u00eetku\u2032n also started to dance. After he\nhad done so for a while, and had stopped, they had the wife of\nN\u00ees\u029f\u0101\u2032gan\u016bs stand up, and the other with her. And, when they struck her\non the back to send her to the other side, she almost touched the\nground with her lips. They did the same thing to the other one. In this\nway they exchanged.\n\nAfter they got back to Kloo K\ua71duia\u2032ns and K\ua71dadja\u2032-i paid for their\nsisters. K\ua71duia\u2032ns paid two slaves for his sister, along with sea\notters. K\ua71dadja\u2032-i also paid a slave for his sister, besides much\nproperty and many guns.\n\nAfter this winter came. When spring came G\u00eetku\u2032n joined the secret\nsociety. At the end of two days he disappeared into the woods. On the\nnext day all the Kloo people went to Skedans. When they set out they\nlaunched his canoe, which was called \u201cReef-canoe.\u201d [1038]\n\nAfter they had loaded for a while, some came down in a crowd out of\nCave-house with a sail pulled tightly around them. Inside of it many\nhorns sounded. They got into the canoe and started across. It went\nalong in the midst of the other canoes, and something whistled inside\nof the sail. All thought that G\u00eetku\u2032n was in it.\n\nWhen they got near Skedans Reef-canoe changed still more. They let the\none who had fallen [that is, joined the secret society] at Kloo be\ninspired at Skedans. When they stood in front of Skedans, he (the\nspirit) suddenly made a noise behind Skedans, and Skedans was in\ncommotion. Hu hu, hu hu hu, W\u0101\u2032n\u1d00g\u0323\u1d00n [1039] also acted \u016b\u2032lala in a\ndifferent place. At this time they were so much taken up with it that\nthey did not know what they did. When they got W\u0101\u2032n\u1d00g\u0323\u1d00n into\nMother-house, the companions also attended to G\u00eetku\u2032n. They got him\ninto Rotten-house. [1040] They then came ashore.\n\nThe day after this, about noon, W\u0101\u2032n\u1d00g\u0323\u1d00n went out and bit the arms of\nthe sons of Skedans chiefs belonging to good families. [1041] After a\ntime he bit the arm of G\u0101-i\u00f1\u1d00\u2032ld\u1d00\u00f1a-i-y\u016b\u2032\u1d00ns, when he too joined the\nsecret society. He was inspired. On the day after that\nG\u0101-i\u00f1\u1d00\u2032ld\u1d00\u00f1a-i-y\u016b\u2032\u1d00ns went out and [feigned to] eat a Bellabella woman\nthat his mother owned. [1042] As he sat and moved around her she pushed\nhim from her and made a sound as if she feared him. By and by he seized\nher and began to eat her. When he began to bite her neck she died. The\ncompanions took care of him. He ate to the middle of her.\n\nOne day, when the secret society was at its height, it was foggy. At\nthat time the two brothers of N\u00ees\u029f\u0101\u2032ga\u00f1\u016bs\u2019 wife came to fight. They\nwere N\u012bstad\u00e2\u2032 and N\u00ees\u016b\u0142na\u2032tc.\n\nDuring three days and nights it was foggy at sea. After that, when they\nmade land very early in the morning, they saw it (land) all at once.\nThey then pulled up their canoe on Gwa\u2032-idjats. [1043]\n\nJust at daybreak the sound of the bad secret society came to their\nears. When day broke they discovered that they were coming out to them\nin a canoe. In the bow of the canoe persons were acting under the\ninfluence of the spirits of the bad [1044] secret society. They made\nnoises, and they said to each other that they smelt them. They fled\nthen. They forgot the board which holds the foot of the mast. Then some\nwho had gone after sea eggs shouted as they came back [at seeing] their\nwhite sail pass out to sea from Skedans. Then they split in two some\nboxes of grease that they had and made a hole in the bottom with an\nadze. Then one of them, lying on his back, held it there with his feet.\nWhen they were some distance away they passed round in a crooked\ncourse. Then they made a board to hold the foot of the mast at\nSkidegate creek. After this time the people of the two islands had the\nboard to hold the foot of the mast nailed down inside the bow.\n\nThe next fine day after this they went home. They found their minds\nwere different, and they found their own country.\n\nAnd, when the secret society was all over, they (the people) returned\nto Kloo. When the middle of the following summer arrived they came to\nget something for having had their sister enslaved. They were allowed\nto land without disturbance. Before any food was given to them they\nstarted to dance. [1045]\n\n\u201cH\u014d\u207a h\u014d\u207a h\u012b h\u014d\u207a h\u012b\u207a h\u014d\u207a h\u012b\u207a h\u014d\u207a h\u012b\u207a h\u014d\u207a h\u012b h\u014d\u207a h\u014dga haaa hoga hog\u0323a ha\nha gudix\u0113\u2032\u201d [they sang].\n\nThey put a dance hat on N\u012bst\u1d00d\u00e2\u2032. They also struck N\u00ees\u016b\u0142na\u2032tc with a\ncopper plate (that is, they gave it to him). And he danced, holding it\nby means of his neck [and chin]. Hu hu hu hu, it was a great dance. The\ntown people also struck him with some property.\n\nThis is the end. They had peace with each other.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA\n\n[Told by Abraham of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\n\nOne time, when they were ready to go fishing toward the south, Waters\nwas dead at Sea-grass town. [1046] A Tsimshian named W\u0101s was a close\nfriend of his and came to send food through the fire to him. He had\nfour canoes loaded with boxes of grease. From him they learned the\nnews. The Tsimshian told them that the Bellabella [1047] of the whole\ninlet had their canoes all ready to make war on the Eagle people.\n[1048] They did not believe the news.\n\nAfter they had bought their grease they went away. Then the Kloo people\nalso went southward, and after they had gone on for a while they landed\nat a long sandy beach, and a shaman named D\u012b\u2032g\u0323a-koya\u2032ku [1049]\nperformed there. His supernatural powers saw that the Bellabella were\ncoming that day. He said that his powers had looked at something out at\nsea.\n\nA Ninstints man who had been taken before acted as pilot for the\nBellabella. His name was Youngest-chief\u2019s-son. And toward evening the\nBellabella saw the fires. They asked Youngest-chief\u2019s-son: \u201cWhich have\nthe bigger fire?\u201d And he said: \u201cThe Ninstints people\u2019s fire is the\nlarger. The fire of G\u00eetku\u2032n\u2019s [1050] people is the smaller.\u201d The\nBellabella then turned toward that.\n\nThe canoes then gathered near the camping place. After they were\nassembled [on shore] they ran out quickly. One then seized a woman who\nwas behind the house, and she knocked the Bellabella down. The\nBellabella still clung to her. The woman then seized a short stick and\nstruck him on the head with it. She then ran away from the Bellabella.\n\nAnd afterward the Bellabella canoes came along. Two also walked along\non shore. There they enslaved a Kloo man and his wife. And they\nenslaved seven Kloo people at Q\ua71do\u2032na. [1051]\n\nAnd after he (a certain one) had tried to shoot [some one] near G\u012b\u2032tgua\nfort he came to one who was hammering silver. And, when he got near\nhim, he pulled the trigger of his gun without taking aim. It went off,\nand he ran quickly to him and tried to cut off his head. But, since he\nwas looking to see if any were coming after him, he cut on the chest.\nThe Bellabella took in the body and went to G\u0323ad\u014d\u2032. And they breakfasted\nthere and slept in their canoes on the farther side of G\u0323\u1d00\u2032n\u029f\u0323g\u00een. [1052]\n\nAnd, while it was yet daylight, the singing of a child came to their\nears from the other side of X\u0113na. [1053] Win\u014d\u029fal\u016b\u2032sila, who had taken\nno one, went to the place where the child was singing. They were\nencamped behind the trees, and had a mat hung up on account of the\nmosquitoes. He softly pulled it down. He saw those lying behind it. At\nthat time some one said to him \u201cNda\u2032, nda\u2032.\u201d He thought it was a dog.\nAnd, after he had also looked on the other side, he went again to the\nplace where they were camping.\n\nHe then told them how many there were, and he said that he alone would\nhave them. And he went thither. As he went toward the place his gun\nwent off. And those who were behind ran up. When they got near he had\ncome out near them on shore. He had cut off a head. His skin was\ncovered with blood. Holding the head hanging from his mouth, he crept\ndown with two knives in his hands. There they enslaved five.\n\nThey told them there that many people were encamped at X\u0113na-point. The\nKloo people told that to the Bellabella. They then went to X\u0113na-point.\nAnd they arrived there, and, after they had gathered together, they lay\nin lines along the edges of the grass. Presently they went to get them.\nAfter they had gone in a line toward them for a while, they said \u201cH\u016bk\u201d\n[1054] and threw themselves upon them. And there, too, they enslaved\nmany Kloo people. Some, however, escaped into the woods.\n\nAfter they had got them into the canoe a north wind was blowing. They\nthen put up their sails. Many dead bodies were left behind them. And,\nwhen they got far out to sea, they pulled off the head of a man of the\nCumshewa-town people [1055] named S\u029fins who sat in the canoe, and threw\nhis body overboard while it was still alive.\n\nThen those who had escaped into the woods met at Skwa\u2032-ikun island. And\nthey went toward the mainland on rafts. They then made a big smoke\ntoward Ninstints. And they came after them at once and took them over\nto Ninstints. Afterward, when evening came, they took them over to\nwhere they (their own people) were fishing. It was a great piece of bad\nnews. There was no peace for a single family.\n\nThey stopped fishing then and went to Sea-grass town. After they had\ngone along for a while they came to the body of the man whose head they\nhad taken off, floating near the shore. They put it into the fire\nthere. [1056] And they took along his bones. They reached Sea-grass\ntown. Hu hu hu hu hu, there was great wailing. They now prepared for\nwar. After they had prepared slowly for a while they went off.\n\nAt that time they were not acquainted with the mouth of Bellabella\nstrait. Then, without knowing [where they were], they pulled up their\ncanoes into the woods early in the morning. And, when day dawned, they\nsaw Wawayi\u00ea\u2032la\u2019s fort. The fort was named Lai\u2032\u029faik\ua71dia-i.\n\nAnd, when evening came, they wanted to see which side was the best one\non which to get off. And they went around it while the Bellabella\nslept. Many log houses were on the lower part of the point of the\nisland. They saw it, and they went away. They then talked it over, hu\nhu hu hu hu. [1057] On the day after the next they went toward it just\nbefore daylight.\n\nAnd, after they had gone along for a while, when the bows were coming\nin in front of the log houses the bundles of masts in the bows pushed\nback the canoes.\n\nThe fort people had sung all night for Wawayi\u00ea\u2032la, who was acting in\nthe secret society, and slept for weariness from using their voices.\nWhen they were asleep they (the Haida) came in front of them.\n\nAfter some of them had got near some one came out to urinate and\ndiscovered them. The Bellabella then began to shoot at them. And when\ndaylight came the Town-of-Dj\u012b\u2032gua people [1058] went ashore by a reef\nlying off the point of the island. They then shot on their side. Hu hu\nhu hu hu, there was a great noise of guns.\n\nBy and by they mentioned to G\u016bnana\u2032otx\u0323a [1059] that they might make\npeace, but, when the Kloo people came out on the reef, they began to\nshoot at them again. At that time they killed a chief of the\nTown-of-Dj\u012b\u2032gua people. They tried then to get his body, which was high\nup on a rock, from behind. And some one thought of a hook he had in one\nof his boxes. They then fastened this to the end of a pole, pulled it\nthrough the skin, and by pulling a little at a time they got it in.\n\nThey shot at each other all day. By and by they got into their canoes\nand started away. They shot at them from the fort. They also shot into\nsome who were ashore. When all got away they pursued them from the\nfort. They were so strong that they escaped at that time by canoe.\n\nThey came back then empty-handed. And they (the people at home) felt\ngood, because while the warriors were gone a man and his wife had\nescaped and had returned. But, when they brought back the dead body,\nthey felt still more sorrowful than before. They could do nothing.\n\nThat winter news came to the Bellabella through a canoe from the\nKitkatla people that when summer came G\u00eetku\u2032n was going to sweep out\nthe inlet from its head like a contagion. Then the Bellabella people\nsaid: \u201cWhen G\u00eeld\u0101\u2032-i\u0142 [1060] can never be entered how are you going to\nsweep it out from the head?\u201d When that news came through Kitkatla,\n[1061] the Town-of-Dj\u012b\u2032gua people said they would destroy everything\nbefore them as when one spits out something.\n\nAt that time Ya\u2032koe\u029fas was showing how he would act when they got hold\nof him. Ten Bellabella young men seized him, and he threw them about.\nHe said that he would do that to the Kloo people. And in the very\nmiddle of summer they went southward fishing. They fished there for a\nlong time. They observed the war taboos there for a long time. They\ndrank medicine. And, when they had more than enough dried halibut, they\nwent away.\n\nWhen they found a good sandy beach they landed. Thence they started off\nto war. Hu hu hu hu hu, the great crowd of them! After they had\nprepared for a while they went off. While they were away the women\nobserved the rules in two smokehouses. After ten nights had passed, and\nthe bows [of the warriors\u2019] canoes were turned about, and they had\nstarted home, they turned around their sleeping places. [1062] One\nnight after that they came home. The noise of guns was heard.\n\nHu hu hu hu hu, there was a great noise of guns. When they got near,\nthe sound of the war songs came rolling along. In Waters\u2019s canoe the\nhighest war song was sung. [1063] When they landed they brought in many\nslaves. Among them was the great chief, Ya\u2032koe\u029fas.\n\nAt that time they went up into the inlet. They spent many days in it.\nAnd when they smelt smoke some went out to scout. They then saw the\nhouse, and before daybreak they set out for the house in a line.\n\nWhen they got near a white man\u2019s dog barked at them. At that time\nA\u2032nkust\u1d00 [1064] performed as shaman. He then made a threatening motion\ntoward the dog. It stopped barking. And it came among them and licked\nthem.\n\nWhen they got near they shot at them. Hu hu hu hu hu, they finished\nshooting and ran in. Some went through the doorway and some went in\nthrough the sides of the house. They dropped in quickly in any way.\nThey seized at once upon those inside.\n\nBy and by one of them seized Ya\u2032koe\u029fas. He threw him from him, and he\nalmost fell on his hands near by. But he did not loosen his hands.\nThose in the house did not know, on account of the confusion, what they\nwere doing. One lay upon some one and called for his family. Others\npulled away his arms. [1065]\n\nThey now got all into their hands. At that time they lay upon some\nslaves owned by Ya\u2032koe\u029fas who had married each other. The woman then\nsaid to her husband: \u201cCut him up among them.\u201d And her husband said to\nher: \u201cAny place where water is drunk is all right.\u201d Their minds were\nnot disturbed, because they were slaves already.\n\nThen the chief, Ya\u2032koe\u029fas, refused to leave the place. The Kloo people\nthen seized him, and he threw them off with a jerk. He then moved\nhimself little by little in the place where he had lain. He moved\ntoward an ax that was there.\n\nAfter they had struggled with him for a while one of them found a big\ncoil of rope near the door. They tied him then. And they carried him to\nthe canoe. At that time he was put into Waters\u2019s canoe. The canoe then\nmoved as if some one shook it. It shook because he was afraid, and they\nwere afraid of him.\n\nThe one who had escaped from among the Kloo people first captured by\nthe Bellabella then threw a spear at him out of another canoe, and he\nraised his palm toward it, so that the spear ran into his palm. On that\naccount he also struck Ya\u2032koe\u029fas in the face with a paddle. He\n[Ya\u2032koe\u029fas] did not turn away. He held up his head as before.\n\nAfter he had been shaking [with fear] for a while Waters put on him a\ncedar-bark ring that they had taken. Then, knowing that the cedar-bark\nring protected him from insult, he found that his life was safe.\n\nWhen it was broad daylight the Bellabella said that some people lived\nbelow on the inlet. Two canoes of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o [1066]\nstarted off. These were not anxious for their lives, because they had\ntaken nothing.\n\nAnd after they had gone in that direction for a while they saw smoke.\nThen Tc\u00eesgoa\u2032n led, and two others went with him. A child was playing\nat the time at the side of the house farthest from that to which he\ncame. He then ran toward him. And he chased him to the house. Unable to\ncatch him, he chased him into the house. When he took hold of his\nmother he took him and his mother both. Those in the house were\nfrightened. He-who-was-going-to-be-Gia\u2032gudja\u00f1 came in after him.\n\nOne person went behind the house. Five persons went out, and he seized\none. He was an old man. And, when he laid hold of the other four, a\nterrible fellow (a Bellabella) got hold of him. That (i.e., the Haida)\nwas Gil\u1d00sta\u2032gu. He let these four go. Then the Bellabella began to stab\nhim. After he had struck him four times his younger brother came to\nhim. And he also turned quickly upon him. And another one who came up\nwith a pistol he slapped on his nose. He knocked him down. Then he (the\nHaida) shot him. He shot true, but he did not feel it. He then struck\nhim with his own knife. After he had done this several times he fell,\nand he cut off his head. They say that the trunk afterward got up.\n\nThey then went to look for those who had gone into the woods. They\nshouted out near by: \u201cHo ho ho\u2032ho ho\u2032, I am \u0141t\u1d00\u2032nqaw\u014dns.\u201d There they\ngot six persons. They also killed one.\n\nWhen they went away and passed out of the inlet they saw a canoe in the\ndistance. They then remained behind a point. They talked jealously as\nto which canoe should take it. There were four. Three were women. They\nthen began to shoot at them.\n\nThen they upset it, and Gi\u2032tgoa swam over to one whom they had wounded.\nThe man ran then into the woods, and they pursued him and struck him in\nthe back of the head with a stone. And they also broke his legs. They\ncut off his head. But they took the women. Making an end of this, they\nwent away. Afterward they went home.\n\nAfter they came to Kloo all the chiefs talked over where they would\nhave their fort. They discussed the merits of a certain island. By and\nby they all thought Town-fort [1067] was a good one, because it was\nwithin easy reach of T\ua71d\u0101\u2032\u0142d\u012b, [1068] whither they went after salmon.\n\nThe men then went to it. After they had been putting up house frames\nfor a while, they also brought cedar planks there. Then they put them\nup. Afterward they also brought the women there. They worked upon the\nhouses. After they had worked upon them for a while they were done.\n\nAfter they had lived there for a while an old Bellabella man whom they\nhad taken died. They then dragged his body to a steep place. Just\nbefore they threw it over they cut off the head. Then they threw him\ndown. And his little grandchild almost pushed one of the Kloo men over.\nHe grasped something at the edge of the cliff.\n\nAfter they had lived there for a while they went to Skedans to get a\nwife for the chief\u2019s child, and they stayed there all night. On the\nnext day they came away. And, when they came in sight of the fort, they\n(the fort people) saw K\u016bdj\u016b\u2032\u0142 (the woman they had come for) sitting in\nthe canoe. Their minds feeling good, they sang a paddling song. When\nevening came her father-in-law called the people to give them Indian\ntobacco. When they had the tobacco in their mouths some said one to\nanother: \u201cTo-night we will fool them.\u201d And they went home.\n\nAfter we had lain in bed for a while all at once the fort moved. There\nwas a great catching up of weapons. Two Kloo people were shouting\nbehind thin rocks which stood near the fort. They heard at the fort the\necho of their voices resounding from the shore. They said that it was\nthe Bellabella.\n\nThey then tied up the slaves. And an old man living down toward the\nshore added lies to it. He said that canoes had come below and gone\naway from him. By and by a shaman who was there performed. He had a\nknife in his hand. They sang a song for him there. Some spirits\nstraightway went out of him. He said he could not find anything\nterrible by striking with his knife.\n\nA brave chief of the Town-of-Dj\u012b\u2032gua people had his house at a distance\nfrom them. They shouted to encourage him as he came from it. They made\na sound [like a snare drum] in front of the houses: \u201cA-a-a-a-a-a\nwa-a-a-a-a-a.\u201d He came down with a knife to meet anyone [who might be\nthere]. He passed down the trail that leads from the upper inlet and\ncame quickly out upon the trail on the side toward the sea.\n\nAt that time some went away from the fort. They carried the news to\nSkedans. They came quickly the next day to help them. And they landed\nthere. There they gave them a great deal to eat.\n\nWhen fall came they were at T\ua71d\u0101\u2032\u0142d\u012b. In the summer after the following\nwinter a slave that they had, whom young men used to watch, began to\ndefecate in bed so that they were afraid of him. He did this because he\nhad planned to get away. By and by he escaped with four women. And they\nlaunched canoes and looked for him. They could not find him anywhere.\nHe went off with a gun, a cartridge box, and a blanket.\n\nAnd some Masset chiefs were also there. They had expected to trade [the\nrunaways] for some Kloo people that they had taken. Those also went\naway. They then took two slaves from Q\u014dg\u012b\u2032s. [1069] There they also\ntook up weapons against each other.\n\nAfterward, when the planting was over and the salmon berries were ripe,\nthey started southward. They again fished for halibut. Not the smallest\nhuman being remained behind. And, after they had gone along for a\nwhile, they landed at the place where they were always accustomed to\nfish. They fished there. After the fishing had gone on for a while they\nstopped and went away. They then landed at a certain long sandy beach.\n\nAnd G\u00eetku\u2032n sent some young men after something that they had forgotten\nat the place where they had fished. A part of them also went after\nsalmon berries, and some hunted. And, while they (the young men) were\non the way one discovered mats belonging to the Bellabella spread out\nto dry at the foot of the trees standing back of the shore. And the two\nwho were sent in search reached the place where those were sleeping\nfrom whom they had parted and escaped. They came to know about the\nenemy.\n\nHe (the head man) went at once toward the place where they had landed.\nAnd he discovered enemies about that place. The Town-of-Dj\u012b\u2032gua people\nimmediately went thither in two big canoes. And Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o\nfollowed. And, when those who had gone, came into the inlet they saw\nthe enemy unobserved by the latter. They then got off their canoes for\nthem. And before they got opposite some one shot at them. They then\nbegan shooting into them.\n\nThen they pursued [the Bellabella] who led them along to where there\nwere eight more canoes in the woods. And the Town-of-Dj\u012b\u2032gua people\nbegan to watch in front of the canoes. At evening\nThose-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o also came there. After they had been there for\na while, Lda\u2032ogwa\u00f1 [1070] called out from among the Bellabella:\n\u201cFather, are you in one of those canoes? I am Lda\u2032ogwa\u00f1.\u201d Then Waters\nasked: \u201cWhy is there such a crowd of people?\u201d \u201cSome want peace; part\nwant war.\u201d And he said to his daughter: \u201cPeople always use feathers in\nmaking peace. They are inviolable.\u201d\n\nAfter she had talked [to the Bellabella] they heard the sound of a\ncanoe in the darkness. Then two persons put feathers on the chiefs. And\none of them asked for G\u00eetku\u2032n, but they pointed out to him a different\none. [1071] He then put feathers on him first. But afterward he put\nfeathers on the chiefs.\n\nThen Lda\u2032ogwa\u00f1 said: \u201cDo not let Sk\u00eetg\u0323ad\u0113\u2032s talk, father. The\nBellabella are afraid only of his voice.\u201d A while after this Sk\u00eetg\u0323ad\u0113\u2032s\nstood up. \u201cWawayi\u00ea\u2032la, Wawayi\u00ea\u2032la are you sure of peace, sure of peace?\nthen let me hear the sound of some peace drum.\u201d Some one at once beat\non the thwart of his canoe. \u201cAlas! that is a poor peace drum.\u201d [1072]\n\nAfter the night had worn on for a while day dawned, and the Bellabella\ntook to their canoes. After they had begun to launch their canoes and\nhad begun to get into them, those who had come to fight went away. The\nBellabella also went after them. The Bellabella man who had escaped\nfrom Sea-grass town was with them.\n\nAfter they had paddled almost past them they shot to one side of the\nBellabella. They again put in their cartridges and again they shot.\nThey then sang a chasing song. And they left the Bellabella behind.\n\nNot long before daybreak those who had gone to fight came around the\npoint. They said they had come near enemies. While they were still\ntelling the news the warriors (that is, the Bellabella) also came. They\ngathered at an island that lay seaward from them. The land is called\nSti\u016b\u2032dj\u00een. [1073]\n\nAt that time Wawayi\u00ea\u2032la asked Lda\u2032ogwa\u00f1: \u201cDo people always carry out\nwhat G\u00eetku\u2032n bids?\u201d And she said: \u201cYes, one of his uncles always speaks\ngood words for him. He (the uncle) will come.\u201d\n\nBy and by L\u0101\u2032ma went out with three men. He had a great feather bag\nthat G\u00eetku\u2032n owned under his arm. He stood up in front of the place\nwhere they were. At that time the slave who escaped from Kloo had a\nyellow cedar-bark blanket over his head in the stern of Wawayi\u00ea\u2032la\u2019s\ncanoe. He tried to hide himself. They then left a broad space open for\nL\u0101\u2032ma between the ten canoes which were there, but he went in at\nanother place between the large canoes. L\u0101\u2032ma recognized the one who\nhad escaped, jumped toward him, and seized him by the hair. \u201cAre you\nGia\u2032o\u00eest\u00ees?\u201d he said to him. and he pulled his hair up and down. The\nBellabella looked at him.\n\nBy and by he put feathers on them. He put feathers on Wawayi\u00ea\u2032la. He\nalso put feathers on G\u016bnana\u2032otx\u0323a. After he had put feathers on all of\nthe chiefs he went in.\n\nAfter they had looked on a while two Bellabella came in the canoe. All\nthen went down to the beach. One Bellabella jumped ashore, but they\npicked up the other, taking hold of him by the nose. They made fun of\nhim. But L\u0101\u2032ma and another remained with the Bellabella. They took one\ninto G\u00eetku\u2032n\u2019s house; one they took into the house of Waters. [1074]\n\nBy and by the Bellabella started toward the place where the camp was.\nPresently they came in. Then all were afraid. By and by they got in\nfront of them. After they had been there a while, Ya\u2032koe\u029fas went and\nstood outside. What he said when he talked in the foreign tongue was:\n\u201cBellabella; why, Bellabella, do you let yourselves be killed on my\naccount? Come in nearer.\u201d When he ceased talking all picked up their\nanchors and placed themselves farther in.\n\nAfter some time had passed, a [secret-society] eagle made a noise\nbehind the town. Those in the canoes became ashamed. [1075] After they\nhad held their heads down for a while G\u016bnana\u2032otx\u0323a stood up in one\ncanoe. After he had sung a song by himself they began to sing for him.\nAt that time he jumped up and down as he danced.\n\n\n Wa\u207a u\u207a ho ya \u0113 waho yo ya ha\u207a wa y\u00e4 y\u012b wa wo h\u00e4y\u00e4\u2032 \u012b ha w\u00e4\n Lasax\u0101\u2032nokwa \u029fa s\u016bwa \u014d h\u012b \u014dx\u0323i\u00e4 wa h\u0101\u2032 ya \u0113, etc. [1076]\n\n\nAt that time they took Ya\u2032koe\u029fas out. They brought Lda\u2032ogwa\u00f1 ashore at\nonce. Afterward all came ashore. Then the women carried their things\nup. The things (guns) might go off against each other [therefore the\nmen held themselves ready]. The Bellabella also held their guns. They\ntook up their things into the houses into which they had invited them.\nThey carried off their mats into the woods. [1077]\n\nThe Bellabella were hungry. \u201cCome and eat halibut after having had a\nlong fast.\u201d And that day they went off. After the others had left the\nuncle of a child that [the Haida] had captured gave them a Skidegate\nman and much property for it. They now became good friends forever.\nThey ceased to fight with the Bellabella people. And the following day\nthey returned.\n\nHere is the whole story about this.\n\n\n\n\n\n\n\n\nWAR BETWEEN THE PEOPLE OF KLOO AND THE G\u00ceT\u00ce\u2032SDA\n\n[Told by Abraham, of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o]\n\n\nAfter they had spent some time in preparation they started\noff\u2014Those-born-at-Skedans, [1078] the Town-of-Dj\u012b\u2032gua people, [1079]\nand Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o. [1080] They spent the night on the open\nsea. When they approached G\u00eetgia\u2032g\u1d00s [1081] day dawned for them. They\nwere in eight canoes.\n\nThen four went sailing southward of them along in front. And then they\npassed in at G\u00eetgia\u2032g\u1d00s island, which stretched out before them. After\na little while the noise of guns arose there. Afterward three persons\ncame along in a canoe, the one in the middle standing up. He was a\nKitkatla man, who also called himself an Eagle. [1082]\n\nHe asked them then: \u201cWhat war is this? What war is this? I am Law\u0101\u2032y.\u201d\nHe then invited us. He invited the chief, G\u00eetku\u2032n, and all. These\npeople were going to hunt sea otter. He gave them a great deal of food.\n[1083] And they stayed there over night. During the night plenty of\nsalmon [1084] came in. The next day they went away.\n\nThey kept then out at sea. They landed at Point Q\u1d00\u2032lg\u0323a-i. They now\nbegan to keep the war rules there. The next morning they began to drink\nsea water. [1085] They had three shamans. After they had drunk sea\nwater for a while G\u0323\u1d00\u2032ndox\u2019s-father [1086] performed. He said then: \u201cWar\npeople, which will be good? Here is Town-singers; here is Days.\u201d [1087]\n\nBy and by he told the war people to get their paddles in a hurry. And\nthey got their paddles. And they carried him away on their paddles from\nwhere he sat on the sand. He then looked at them. After some [other\npower] had gone out of him \u0141\u1d00\u2032gua [1088] went in. He told them to put\ntheir hands upon his hair. All did so at once. His hair was long. Very\nmany warriors pulled his hair. When they let go he had few hairs left.\n\nAfterward another performed. After they had sung for him a while he\nrolled over and over in front of the eight fires which stood in a line.\nWhen he came to the last one, he said \u201cwa\u201d in pain, because they were\ngoing to leave one dead.\n\nOn the next day they went away. And they stayed at Di\u00e2\u2032g\u0323\u1d00l all night.\nOn the day after that they reached the mouth of the inlet. They hunted\nnow for a suitable place to land canoes, because they were cold at\nnight. Then they landed the canoes. At daybreak they brought up two\nbuckets of sea water, a small bucket and a large bucket. And, while\nthey drank, G\u1d00\u2032ndox\u2019s-father performed. He again asked the war people:\n\u201cWhich will be good? Here is Town-singers. Here is Days.\u201d And, without\nthinking, they chose Days.\n\nAfter they had sat there for a while G\u1d00\u2032ndox\u2019s-father said: \u201cTo the\nwoods, to the woods. I feel strange because my eye twitches.\u201d And after\nthey had gone into the woods a canoe came along. After it, another;\nafter it, another. Lo! seven canoes passed in front of them. Those were\nthe G\u00eet\u00ee\u2032sda people. They could not do anything. They were waiting for\nthe day that the shaman had appointed. Although the [Haida] canoes\nstuck out [of the woods] they did not see them.\n\nDuring a previous war expedition a man whose wife was steering for him\npassed in front of the place where they had landed. And the woman came\ntoward them. After she had come along for a while, picking berries, she\ndiscovered the war canoes. She turned about at once and ran away. Her\nhusband in the canoe held a gun. At that time six of them chased her.\nHe-who-was-going-to-be-Gia\u2032gudja\u00f1 ran in after the woman. By and by he\nshot [the man]. He floated still upon the water. They pulled him in.\nThen, however, they shot into him and killed him.\n\nOn this night they camped at the same place where the person had been\nshot. When day broke, a white canoe sail passed up in the middle of the\ninlet. On that night they landed farther up. Lda\u2032ogwa\u00f1 [1089] acted as\npilot. They were near the place to which they were bound.\n\nThey went along that night and stole up on the side opposite the fort\nof those that they were going against. And those who went in advance\njumped off under a cliff. They got off where two canoes were anchored.\nThey pulled the canoes off. The fort people were gathering\nsalal-berries. And they smashed the canoes. On the shore near them a\nslight crackling noise was heard.\n\nDay began to dawn. Then they landed a little way off from this, near\nthe place whither they were bound. And two were sent to reconnoiter.\nThey came back at once on the run. They said that there were very many\nsalmon hooks stuck into the ground at the edge of the water.\n\nThey now got off the canoes. I also got off with them. They crossed a\nsalmon creek in a crowd. Those who were friends kept together. Two\npersons acted as leaders. These gave commands. They told them to sit\ndown. They sat down at once. By and by one of those who had gone\nscouting came to them. He searched in his box, and they thought he was\nlooking for a weapon. Presently a crackling arose in the woods, and\nthey lay on the ground.\n\nBy and by, when they said \u201ch\u016bk,\u201d [1090] they ran into the house. I went\nin with them. Wa wa wa wa, they tried to take each other for slaves.\nPresently all got out. They discovered it [their mistake]. They then\nwent out at once. And Gia\u2032gudja\u00f1\u2019s companions came along at the same\ntime. [1091] Then [one canoe] had gone after some who went to pick\nberries, and all went after it.\n\nThey followed them then for a while. They went to the place where the\ncanoe was to get the mats that were there. And they jumped off and vied\none with another in getting the mats. A certain one got off last. While\nthey were standing about in the place where the mats had lain [he saw]\na new mat, and he was glad to have discovered it and went thither.\nThere two women were lying. He then seized them. He raised his voice\nand called his name. When they came there and reached the two women\nthey were sound asleep on the top of the rock where they were sitting.\n\nWhen they took them into the canoes one of them talked with Lda\u2032ogwa\u00f1.\n[1092] She afterward said to the warriors that they might take the\nfort. \u201cThere are no guns there,\u201d she said. They then placed themselves\nbehind a long, narrow point on the inlet above the fort. From there\nthey looked at the fort.\n\nAfter they had been there some time Sk\u00eetg\u0323ad\u0113\u2032s [1093] stood up and said\nthat he would go there. He summoned the brave men out of all the canoes\nto go with him. They went then with him, the brave ones. And they gave\nout the following plan: \u201cWe are going toward the place where they\nalways steam hemlock bark.\u201d And they told the rest to follow them.\n\nComing along as if they were visitors, they moved their paddles slowly.\nThe people of the fort gambled in lines without paying any attention to\nthem. When they came near land the remainder also came on. But they\nstill did not concern themselves about them.\n\nWhen they got near those who were in advance discharged their guns. And\nthe remainder also landed there. Hu hu hu hu, they shot into them. Some\nhad fled from the fort. They all landed in fright on the shore opposite\nthe back of the fort.\n\nA man of the G\u00eet\u00ee\u2032sda people then did the fighting. He ran about on the\ntop of the fort. Presently he shot a Kloo man dead. And, as he ran\nabout on the tops of the houses, they shot him, so that he fell down\nbetween them. Two boys were with him. They went back a short distance\nfrom the fort and began to shoot down upon them (the Haida) from above.\n\nNow they (the Kloo people) fled. Seven canoes went out to sea at once.\nWe placed ourselves in hiding close by. By and by some one shouted from\nout at sea: \u201cThey are running down to the fort.\u201d These were three Kloo\nmen who had hidden themselves there. At that time they enslaved two\nchildren.\n\nWe went thither. Those that were out at sea also came in. They started\nat once to seize the fort. Hu hu hu hu hu, they went into the houses in\na crowd. At that time I went for tobacco only. They enslaved all who\nwere sitting in the houses. They took all sorts of things.\n\nPresently some one shouted: \u201c\u00ce\u2032ldjiwas\u2019s father [1094] fell.\u201d They\nimmediately went to the canoes. When I passed between the houses I came\nupon a dead body lying there. And one who came after me cut off the\nhead. I then moved down the face of a steep place toward the sea in a\nsitting posture. A part of the people were off on the water in their\ncanoes. I was glad when I got into [a canoe]. [1095]\n\nGia\u2032gudja\u00f1 captured a box. After he brought it out and while he was\nsitting near it he was shot. He was wounded. They got him in. Half of\nthem they could not get away from the fort. By and by three stood in\nReef-canoe. [1096] One began to load their guns. Presently they started\ntoward it. Sky [1097] steered for them. As they went [toward the fort]\nhe shot toward the place from which they had been firing.\n\nBy and by they reached the fort. After they had gone up into it they\nstarted back. At once they shot at them from the place out of which\nthey had shot before. After a while they got out safely. When they got\naway the [G\u00eet\u00ee\u2032sda] people came out to the fort. They (the Haida) took\naway a small part of the property. The body of the Kloo man was left\nthere.\n\nNow they started away. The two canoes of G\u00eetku\u2032n [1098] and his sons\nwent empty. The other people sang songs of victory. Then a mat sail\ncame along toward them. And one was in the canoe. G\u00eetku\u2032n enslaved him.\n\nThis person said that some people lived farther down on the inlet. He\n(G\u00eetku\u2032n) could not persuade them to go after them.\n\nThey got ashore then and sent tobacco to the Kloo man through the fire.\n[1099] At that time G\u00eetku\u2032n said to the Sqo\u0101\u2032\u0142adas [1100] man who had\nthe severed head: \u201cSay, brother-in-law, [1101] let me have his head\ninstead of you.\u201d He threw it over to him at once. This is how the\nsaying \u201cSomebody\u2019s head cut off\u201d [1102] started.\n\nWhen they afterward came out into open water they came out directly\nopposite a big canoe that was going along the open coast. They then\npursued it, and it distanced the Kloo people. Afterward they came to\nKloo.\n\n\n\nThe G\u00eet\u00ee\u2032sda, or Kittizoo, constituted the southernmost division of the\nTsimshian, being situated on Seaforth channel, an extension of Milbank\nsound. Unlike most war stories, this does not begin by describing some\nprevious injury inflicted by the people attacked. The breakdown of old\ncustoms was evidently beginning at this time, and it is said that no\nexpeditions of importance have occurred since this one. As is seen, my\ninformant accompanied the expedition.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] The half-rock woman in the corner, or the woman rooted to the\nground, is very common in Haida stories.\n\n[2] Many versions of this story say water, which, indeed, seems to be\nmore appropriate, but fire was still oftener regarded by these people\nas a means of communication between natural and spiritual beings.\n\n[3] Animal souls have the human form and act very much as men do on\nearth.\n\n[4] Fish eggs are usually collected on hemlock boughs.\n\n[5] The most important set of supernatural beings to a Haida were the\nKiller whales, who, living in the sea, were supposed to call human\nbeings \u201ccommon surface birds\u201d (xa\u2032-i\u029f\u0323a xet\u00ee\u2032t g\u012b\u2032da-i), employing the\nterm used here.\n\n[6] Because at that time of the year human beings hurt them by laying\ndown hemlock boughs.\n\n[7] Compare an episode in the story of\nA-slender-one-who-was-given-away.\n\n[8] The closing sky is also spoken of frequently. Compare the story of\nA-slender-one-who-was-given-away.\n\n[9] An exclamation used when the salmon is seen to jump.\n\n[10] When mourning they covered their faces with pitch and burned off\ntheir hair.\n\n[11] Compare the story of \u0141\u1d00guadj\u00ee\u2032na.\n\n[12] The usual way in which one who had almost been turned into an\nanimal recovered his senses.\n\n[13] This duty usually fell to the nephew of the deceased who was to\nobtain his supernatural helpers and the power that went with them.\n\n[14] So the word K\ua71di\u016b\u2032st\u1d00 was somewhat doubtfully translated to me. It\nstood near the northwestern angle of Graham island opposite North\nisland.\n\n[15] A song supposed to have power in calming storms.\n\n[16] Fearing to expose themselves to possible danger from an entirely\nstrange man. There was no assurance of safety between man and man\nunless both were of the same family or peace was known to exist between\ntheir respective families. The verbs in this quotation have the\npast-experienced ending, -g\u1d00n. Had this been related by a person who\nhad learned the facts from somebody else they would have taken the\npast-inexperienced ending, -an.\n\n[17] Accidents like this were often supposed to be brought about by the\nunfaithfulness of a man\u2019s wife, and it is not unlikely that the chief\nmay have suspected that he had suffered in this way.\n\n[18] Tlingit words.\n\n[19] This is evidently mythical. The same thing used to be said of the\nPitch people. See Memoirs of the Jesup North Pacific Expedition, volume\nV, part I, page 91.\n\n[20] He speaks of his new friends as if they belonged to his own family\nat End-of-trail town.\n\n[21] A stream flowing into the Pacific about 1\u00bd mile east of Kaisun.\n\n[22] I have not identified this bird with certainty, although the name\nis very much like that given me for the red-winged blackbird (Agelaius\nph\u0153niceus, Linn.).\n\n[23] A common expression to indicate the excellence of carvings.\n\n[24] Yen xag\u00ee\u2032t are long, narrow clouds, probably stratus, said to\nindicate that there will be fair weather next day.\n\n[25] Devilfishes were usually employed to bait the hooks for halibut.\nTo catch a halibut of supernatural character they secure a devilfish of\nthe same kind.\n\n[26] The halibut fishing grounds were all named and were owned by\ncertain families.\n\n[27] These incantations are uttered to induce the halibut to take the\nhook.\n\n[28] In another story this creature is called Mother-of-halibut.\n\n[29] These various clouds are represented as Shining-heavens with his\ndifferent bird blankets on. Clouds are more often thought of as the\nclothing of The-one-in-the-sea.\n\n[30] An inlet or river. My interpreter suggested that it might be\nQan\u014d\u2032, an inlet north of Kaisun, but the name that occurs here is quite\ncommon. A river of this name flows into the sea near Frederick island.\n\n[31] The word used here is also applied to the sons of chiefs who can\nnot be touched without bringing trouble upon the aggressor.\n\n[32] When Shining-heavens presides, or, in other words, when these\nclouds are seen, it will be calm at sea.\n\n[33] Compare the story of \u201cThe one abandoned for eating the flipper of\na hair seal,\u201d note 17. The word used here is wa\u2032nwai, one of doubtful\nmeaning.\n\n[34] \u029fla-djat, \u201cFine-weather-woman,\u201d is often referred to in the\nstories. One of the winds, the northeast wind, was named after her, and\nby the West Coast people at least she seems to have been identified\nwith the Creek-woman at the head of Dj\u016b.\n\n[35] Master-carpenter went to war because Southeast had given the\npeople too much bad weather. The southeast wind along this coast is\nboth rainy and violent, Sqa-i was the southernmost town upon the Queen\nCharlotte islands, lying just east of Cape St. James.\n\n[36] Therefore even a foolish person may sometimes make wise\nsuggestions.\n\n[37] See Story of The-supernatural-being-who-went-naked, note 24.\n\n[38] One or two more are given, however, in a Masset story.\n\n[39] But the shamans said that he went back to his own place.\n\n[40] And therefore Southeast did not like to have anyone else use the\nword.\n\n[41] This is said to have been the Pillar, a rock on the north coast of\nGraham island (Haida name, \u0141g\u0323ad\u0101\u2032djiwas).\n\n[42] The ski\u00e4\u2032msm or ski\u00e4\u2032mskun. See A-slender-one-who-was-given-away,\nnote 1.\n\n[43] The one with a blue hole in his heart made by the wren. The Haida\nsupposed the heart to be situated just under the breastbone.\n\n[44] Probably the one who had carved their paddle.\n\n[45] The one in whose hair they had tied the hawk feather.\n\n[46] Probably he who held out his blanket on top of the house.\n\n[47] Referring to the time when he had been put into the fire.\n\n[48] Her husband mistook her own hands, which she held clasped about\nherself, for those of some man.\n\n[49] Dj\u016b is a stream near Kaisun, prominent in the myths.\nFine-weather-woman\u2019s story is told in How Shining-heavens caused\nhimself to be born.\n\n[50] His name is explained in the next sentence.\n\n[51] An island lying a short distance south of Kaisun.\n\n[52] These words are spoken ironically.\n\n[53] The word \u201cfriends\u201d here, as in most places where it occurs in this\nset of myths, refers to clan friendship.\n\n[54] North was a definite personality. Compare the story of\n\u0141\u1d00guadj\u00ee\u2032na.\n\n[55] That is, clams, mussels, chitons, etc.\n\n[56] North cape (Q\ua71daku\u2032n) is the name by which this cape was supposed\nto be known to the supernatural beings. By human beings it was called\nHouse point (Na-iku\u2032n), probably from the town that once stood there.\n\n[57] See the story of Supernatural-being-who-went-naked, note 2.\n\n[58] Passing over to their new owner.\n\n[59] According to another man it was the cedar screen in his father\u2019s\nhouse, which cuts off a retiring room.\n\n[60] Compare the story of Raven traveling, page 111.\n\n[61] My interpreter called this birch, but the identification is rather\nuncertain. The birch is not found on the Queen Charlotte islands.\n\n[62] Not identified.\n\n[63] In this game a bunch of sticks was covered with fine cedar bark,\ndivided into two or three smaller bundles, and laid before the\nopponent. The latter then had to guess in which was a certain stick,\nusually left almost undecorated, called the dj\u00eel. As often as he failed\nhe kept on up to ten, which constituted the game. When the second man\nhandled the sticks the first guessed ten times plus the number of times\nhis antagonist had previously missed.\n\n[64] The two sticks with designs were alive and pulled out the dj\u00eel so\nthat it could not be pointed out by an opponent.\n\n[65] He was also said to live in a place within sight of the Land of\nSouls and, when a gambler died, he came over to gamble with him,\nstaking dog salmon against souls. If he were successful, there would be\nmany deaths; if the gambler won, there would be a great run of dog\nsalmon.\n\n[66] Compare the story of\nHe-who-got-supernatural-power-from-his-little-finger.\n\n[67] The construction of these deadfalls was described to me as\nfollows: The hadjig\u0101\u2032\u00f1wa-i (a, fig. 1) are four posts, two on each side\nof a bear trail. These are fastened together in pairs by the\nkiut\ua71da\u2032sk\ua71d\u00ee (b). Between them lies a timber called the q\ua71dat\u1d00\u2032n\u0142anu (c),\nwhile the deadfall proper consists of a timber called s\u00ee\u2032txasq\ua71da\u2032gida\n(d) hung above this at one end and weighted at the other end, which\nrests upon the ground. The suspended end is held by a loop (\u0142q\ua71d\u014d\u2032ya-i),\nwhich passes over a short stick, the x\u0323\u0101\u2032\u00f1a (e), which is supported in\nits turn by one of the kiut\ua71da\u2032sk\ua71d\u00ee. A rope is fastened to the inner end\nof this x\u0323\u0101\u2032\u00f1a and carried down to the notch in another stick called\nsqao\u0142g\u0323ai\u2032wa-i (f), which is fastened to a stake at one side of the bear\ntrail. Other cords, qa-\u012b\u2032tu (g), are then fastened between the two\nfront posts and carried down to this loop. The bear, coming against\nthese latter, in its endeavors to get through pulls the loop (h) out of\nthe notch in the sqao\u0142g\u0323ai\u2032wa-i. This in turn releases the x\u0323\u0101\u2032\u00f1a,\nallowing the s\u00ee\u2032txasq\ua71da\u2032gida to fall upon the animal\u2019s back.\n\n[68] The fringe or row of puffin beaks.\n\n[69] This paragraph represents an afterthought of the story-teller and\nshould have been inserted farther back.\n\n[70] Sleep, as in the present instance, is often represented as a\nsubstance called Q\u1d00\u00f1. Among my Masset stories is one of the Sleep-bird\n(Q\u1d00\u00f1).\n\n[71] A half mythic town on the northeast coast of Moresby island, just\nsouth of Spit point.\n\n[72] Creek-woman at the head of Skidegate creek; see below.\n\n[73] One of the greatest Raven families among the Haida. They lived\nafterward at Dadens, on North island, and later moved to Klinkwan and\nMuddy-stream town, Alaska. Some are still living at the former place.\nThe Pebble-town people of the west coast are considered a branch of\nthis family, and there was another offshoot, the Inlet Middle-town\npeople in Masset inlet. They occupied the middle row of houses in\nSq\u0113\u2032na, which was a five-row town. It is from this circumstance that\nthey are said to have derived their name.\n\n[74] There were two families of this name reputed to have come from the\nsame stem. One occupied many towns on the southeastern coast of Moresby\nisland, but is now almost extinct. The other settled first at T\ua71d\u0113, on\nthe northwest coast of Graham island, and subsequently emigrated to\nKasaan, Alaska, where their descendants still live. They are supposed\nto have received their name from having occupied the row of houses in\nSq\u0113\u2032na next the beach.\n\n[75] This family is said to have been so named because they occupied a\nrow of houses which ran out on a point. They are supposed to have\noccupied a similar position at Rose spit, with which tradition connects\nthem much more plausibly. They afterward lived at the mouth of Hi-ellen\nriver and in Masset inlet.\n\n[76] Said to have been so named because they occupied the rear row of\nthe five in this town. They are reputed to have occupied a similar\nposition in the old town at Rose spit, and are more plausibly connected\nwith that place. They settled later on Masset inlet, although a branch\nmoved to the west coast of Graham island.\n\n[77] The same are mentioned in the story of Cloud-watcher, note 7. This\nis an Eagle family, and probably should not have been mentioned here.\nThe remaining five families (leaving out the Food-giving-town people),\nwhich are Raven, are the ones universally assigned to the five rows in\nthis town. The Witch people seem to have been brought in merely because\ntheir territory was near, and at one time they appear to have lived\nstill farther north.\n\n[78] Given by this old man as Tcan x\u0101\u2032-id\u1d00g\u0323a-i, but more often spoken\nof as the Q\ua71do\u0113\u2032tas, \u201cEarth-eaters.\u201d These constitute a small family\nthat formerly lived on the northwest coast of Graham island along with\nthe Middle-town people and part of the Sand-town people, whom they\naccompanied to Alaska. They there owned the town of Sukkwan. According\nto the Sq\u0113\u2032na tradition they were so named because they lived near the\ntrails, where there was much mud.\n\n[79] Probably means something like \u201cPeople\u2019s town.\u201d\n\n[80] The Haida name for this signifies \u201cRaven\u2019s knife.\u201d\n\n[81] Or merganser. According to one informant, the word used here,\n\u029f\ua71d\u0142gia\u2032, is applied only to the female merganser.\n\n[82] Perhaps rows of meshes were meant rather than meshes proper.\n\n[83] Commonly used for twine, but unidentified.\n\n[84] A bay lying outside of Spit point.\n\n[85] Descent being in the female line, this man in giving the creek to\nhis son gave it out of his family and clan. Therefore the women of his\nclan did everything they could to anger the river spirit.\n\n[86] This is the only case that I remember in which the river spirit\nwas a man.\n\n[87] Said to mean \u201cwhere people continue to live,\u201d or \u201cwhere people\nsettle forever.\u201d\n\n[88] This is as often, or more often, given as a halibut (x\u0101\u2032gu).\n\n[89] Probably means \u201cperhaps it is a beak,\u201d or \u201cI wonder whether it is\na beak.\u201d This was Raven, the episode recounted having taken place among\nthese people.\n\n[90] Or Greatest-cave-spirit.\n\n[91] The t\u0101\u2032xet is described as a small, bluish salmon. By some it was\nsaid to be the sockeye, but others thought it a different fish.\n\n[92] Nowadays stingy people are said to be so because she was.\n\n[93] A cliff standing back of Skedans.\n\n[94] The inner and smaller of the two islets in front of Skidegate.\n\n[95] T\u0101\u2032xet\u2019s house was a sky mansion, whither all went who were killed\nin battle or murdered. This part of the myth has evidently been built\nup on the apparent identity of his name with that of the salmon above\nreferred to, but the former is from the Tlingit Ta h\u00eet, \u201cSleep house.\u201d\nJust above Skidegate village and nearly opposite Tree island are two\nrocks, almost covered at high water. It is said that one who goes\nbetween these two will see T\u0101\u2032xet\u2019s trail.\n\n[96] Names belonging to the Food-giving-town people.\n\n[97] The G\u00eet\u00ee\u2032ns\u2019-servants, or G\u00eet\u00eeng\u012b\u2032djats, were a division of the\nG\u00eet\u00ee\u2032ns of Skidegate of low social rank. They formerly occupied a\nvillage called K\ua71d\u00eel, \u201cpeninsula,\u201d in Shingle bay, from which\ncircumstance they came to have close relations with the\nFood-giving-town people.\n\n[98] See the story of He-who-travels-behind-us, note 6.\n\n[99] They repeat these words, at the same time throwing gravel at the\nnet, in order to get many salmon. The word for \u201cinsides,\u201d which also\nmeans \u201cmanure,\u201d is wa\u2032d\u1d00g\u0323a-i, only used by the old people.\n\n[100] Because the house resembled, either in construction or name, one\nowned by a supernatural being.\n\n[101] His wife had her arms wrapped around herself, but he mistook them\nfor those of a man; see the story of the Canoe People who wear\nHeaddresses.\n\n[102] See the story of Tc\ua71daawu\u2032nk\ua71da, note 2.\n\n[103] She was motioning them to take away the dogs and muzzle them.\n\n[104] That is, the man who went down to his house.\n\n[105] Or \u201cHolder-of-the-days,\u201d a mountain not far from Salmon-point.\n\n[106] The thunder-bird is a crest of the Raven clan.\n\n[107] It was built upon a steep hillside on Louise island.\n\n[108] K\u00ee\u2032ls\u029fas, \u201cchief.\u201d He was chief of Those-born-at-Q\u0101\u2032gials.\n\n[109] Literally, \u201ca knife that opens its mouth.\u201d This statement places\nthe date of the story subsequent to white contact.\n\n[110] A salmon creek.\n\n[111] See the story of Big-tail, note 16.\n\n[112] They claimed the sea water as blood money for the death of a\nmember of their family, the cause of that death having been sunk in it\nand it being the home of Pestilence.\n\n[113] Again, this was because their chief had been killed in that\ncountry and his death might have been due to one of the supernatural\nbeings inhabiting it.\n\n[114] A division of Those-born-at-Skedans of low social rank.\n\n[115] W\u0101\u2032n\u1d00g\u0323\u1d00n being town chief of Flat-slope town.\n\n[116] Another name for Those-born-at-Q\u0101\u2032gials, the ruling family of\nSkedans.\n\n[117] A chief of Those-born-at-Skedans. The name means something like\n\u201cproperty sounding.\u201d\n\n[118] Skedans bay.\n\n[119] That is, they pay blood money for his death instead of\nsurrendering the inlets or salmon creeks so named. G\u0323a\u0142\u00ee\u2032ns and Qa\u2032na\nare the inlets referred to above.\n\n[120] I am not absolutely sure of the correctness of this translation\nof T\ua71daogw\u0101\u2032g\u0323anat.\n\n[121] The Eagle family of Cumshewa, a town situated on the north side\nof Cumshewa inlet, near its mouth.\n\n[122] Still another time, for the death of their kinswoman.\n\n[123] Said to be a Tsimshian word. It was one of the favorite names of\nthe chiefs of Kloo.\n\n[124] Very likely this should be, when given at length,\nGut-qw\u0113\u2032g\u0323a-ga-x\u0113\u2032g\u1d00ns, \u201c[House]-upon-which-the-clouds-thunder.\u201d At any\nrate, the house of one of the town chiefs of Skedans was so called.\n\n[125] A Raven family of Kloo, descended from the Raven families of the\nwest coast.\n\n[126] Big Low island.\n\n[127] Name of a cape.\n\n[128] An island.\n\n[129] Various sea creatures, whether fabulous or not I do not know. The\nTc\ua71da\u2032g\u0323\u1d00n sq\ua71dagida-i are said to be long sea animals that roll\nthemselves up and unroll on the water.\n\n[130] A creature resembling a porpoise, except that it has large dorsal\nfins.\n\n[131] These words are said to have signified that his wife was\nunfaithful to him. When this happened to a man he would be unlucky,\nperhaps losing his life in hunting or war.\n\n[132] A young sea otter.\n\n[133] Skincuttle bay.\n\n[134] Between Copper bay and Cumshewa point.\n\n[135] As chief of Skedans.\n\n[136] This bird burrows to lay its eggs, except in rocky places. It was\nmuch hunted by the Haida with torches.\n\n[137] A point at the eastern end of the larger Low island.\n\n[138] This creature is probably something like a chiton.\n\n[139] The \u201cOld-woman-under-the-fire\u201d usually carried messages from men\nto the supernatural beings.\n\n[140] That is, the box in which his body was placed was supported by\nfour posts.\n\n[141] The story-teller affirmed that, when he was young, children of\nother families did not want to play with him for the same reason.\n\n[142] One of the Skedans islands. See the story of\nSacred-one-standing-and-moving, Stone-ribs, and Upward, note 35.\n\n[143] An exclamation of astonishment used when something happens\nsuddenly.\n\n[144] The word for chief used here, Hal\u012b\u2032x\u0323ias, is supposed to be that\nemployed by the Black-bear people or perhaps generally by the\nsupernatural beings. It is used as a refrain and often is repeated many\nmore times than I have represented.\n\n[145] The black bears are supposed to have had a trail from one end of\nthe Queen Charlotte islands to the other, and back of Tasoo harbor\nthere was supposed to be a hole in the mountains through which they\npassed.\n\n[146] Referring to the episode narrated just below.\n\n[147] Explains the reference in the last song. The first part of this\nepisode tells how Marten danced for his younger brother Black-bear, who\nwas being killed in the deadfall, and sang the same songs that came out\nthrough the hunter; the remainder goes back farther to explain the\nwords of the last songs. Either Black-bear left none of the salmon but\nthe worthless parts for Marten to carry home or Marten ate them\nhimself.\n\n[148] See the story of\nThe-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3. The\nword translated \u201cgills\u201d (djixu\u2032l) is supposed to be in the Marten\nlanguage.\n\n[149] The bear\u2019s sister is supposed to sing this.\n\n[150] Probably also supposed to be sung by the bear\u2019s sister.\n\n[151] One of the leading Raven families of Skidegate inlet. See notes\nto the story of the House-point families.\n\n[152] Chief of the family afterward known as Pebble-town people (see\nbelow). They were originally part of the Middle-town people.\n\n[153] Even in Haida the construction of this sentence is awkward, and\ntranslation makes it worse.\n\n[154] His anger was so great that he could not control his arm.\n\n[155] Because he was always ready for a fight.\n\n[156] That is, \u201cas if I were away.\u201d The woman taunts him that he who\nwas always foremost in fighting should be in that condition, and he\nreplies that the warriors succeed better when he is along than when he\nis away.\n\n[157] According to another informant the Pebble-town people won, but\nfled to the woods for fear of the blood vengeance sure to follow. This,\nhowever, seems to be a mistake.\n\n[158] See notes to the story of He-who-travels-behind-us.\n\n[159] A Raven family at Tc\ua71d\u0101\u2032a\u0142 on the West Coast.\n\n[160] A camping place of the West Coast people.\n\n[161] Because the Haida spoke Tlingit with a foreign accent.\n\n[162] One of Richard\u2019s brothers, that is, one belonging to his family\nin the large sense.\n\n[163] A mountain on Banks island, which lies on the east side of Hecate\nstrait.\n\n[164] A bay that is close to Spit point at the entrance to Skidegate\ninlet.\n\n[165] A sarcastic reference to their nonsuccess.\n\n[166] The Haida name means \u201cstrait island,\u201d referring no doubt to the\nnarrow strait which separates it from Graham island.\n\n[167] A place still of considerable importance, having large canneries,\non the west side of Prince of Wales island.\n\n[168] This part of the narrative is somewhat obscure.\n\n[169] He characterizes himself as of low caste in compliment to them:\n\u201cSave me, your poor servant.\u201d\n\n[170] \u201cLanguage of the strait people.\u201d It is almost identical with the\nHaida dialect of Masset.\n\n[171] Forrester island; see the story of \u0141\u1d00guadj\u00ee\u2032na, note 4.\n\n[172] See story of Sacred-one-standing-and-moving, note 31.\n\n[173] The first six of these stories belong to one series and are said\nto have been formerly recounted at Skedans in the same order.\n\n[174] That is, the Queen Charlotte group.\n\n[175] Probably belonging to the Actinozoa.\n\n[176] The principal family of Cumshewa.\n\n[177] The proper habitat or dwelling of a human or supernatural being\nis described in Haida by this word tc\u012ba.\n\n[178] Rock from her hips down.\n\n[179] That is, he could get along just as well under water as in the\nair.\n\n[180] The black pebble was to be placed in the water first, then the\nspeckled one. A piece of each was to be bitten off and spit upon the\nremainder.\n\n[181] Literally, \u201cOne-lying-seaward,\u201d or \u201cSeaward-land.\u201d\n\n[182] By \u029fdj\u00ee\u00f1 the Haida understand the coast of British Columbia from\nthe borders of the Tsimshian southward indefinitely. The people living\nalong it, be they Kwakiutl, Nootka, or Salish, are all called \u029fdj\u00ee\u00f1\nxa\u2032-id\u1d00ga-i (\u029fdj\u00ee\u00f1-people). Dj\u00ee\u00f1 = \u201cfar.\u201d\n\n[183] A version of this episode obtained by Professor Boas runs as\nfollows: \u201cOn his travels N\u1d00\u00f1k\u00ee\u2032ls\u029fas saw a large salmon (t\u0101\u2032un). He\nsaid to him, \u2018Come nearer. Jump against my chest.\u2019 He did so, and\nN\u1d00\u00f1k\u00ee\u2032ls\u029fas almost fainted. Then he made a hole in the rock. He called\nthe salmon a second time, asking him to jump against his chest. The\nsalmon did so and finally fell into the hole.\u201d\n\n[184] L\u0113n are joyful songs, usually containing Tsimshian, but more\noften sung in the houses than out of doors.\n\n[185] Dji\u0101\u2032djat qag\u1d00\u2032n, lit. \u201cWomen\u2019s songs,\u201d were employed\nparticularly when totem poles and house timbers were towed in during a\npotlatch.\n\n[186] According to the best informed this was Bentinck arm, perhaps\nSouth Bentinck arm, in the Bella Coola country, and this would agree\nwith Dawson\u2019s statement that the Bella Coola are called Ilgh\u012b\u2032m\u012b by the\nTsimshian.\n\n[187] Probably the same as tco\u2032lg\u00ee, a mainland animal like a mink, if\nnot that animal itself.\n\n[188] That is, toward the Queen Charlotte islands.\n\n[189] The word used for \u201cEagle\u201d here is s\u029fg\u0323\u1d00\u2032m, a story name. It is\nevidently identical with s\u029fq\u1d00\u2032m, the Masset word for \u201cbutterfly.\u201d Among\nthe Masset Haida, Butterfly takes the place of Eagle as Raven\u2019s\ntraveling companion.\n\n[190] An exclamation of warning.\n\n[191] Here there is repetition. The great lake formed by the last fresh\nwater poured out was at the head of Skeena river.\n\n[192] The derivation of this word is uncertain.\n\n[193] The story name of the marten, K\ua71dux\u0323ug\u00eena\u2032g\u00eets, is here used. The\ncommon name is k\ua71du\u2032x\u0323u.\n\n[194] This was a small bird which I have not identified. The word is\nsaid to mean \u201cSwift-rainbow-trout,\u201d and it was thought to be the\nfastest of birds, just as the marten was supposed to be the fastest\nanimal.\n\n[195] Qadadj\u00e2\u2032n, the owner of the eulachon, is a mountain on the south\nside of Nass inlet at its mouth.\n\n[196] A basket with an open weave, in which fish could drain.\n\n[197] A tall, stiff grass growing near the shore of the sea. Not to be\nconfounded with a variety of kelp with large floats which has the same\nname.\n\n[198] The object to be projected was placed on one end of a flexible\nstick, which was then drawn back and released.\n\n[199] This word can not be fittingly translated. It is used in speaking\nto one\u2019s very closest relations.\n\n[200] That is, the food received from the family of the bridegroom when\nshe married.\n\n[201] Sg\u0323\u014d\u2032\u0142g\u0323\u014d-q\u014d\u2032na was one of the many names of Cape Ball, a prominent\nbluff on the coast between Skidegate and Rose spit, Graham island. He\nwas called the controller of the tides.\n\n[202] \u201cThe-one-who-is-going-to-order-things.\u201d\n\n[203] Said sarcastically. A man\u2019s nephews, who were also to be his\nsuccessors, lived on terms of perfect freedom with his wife.\n\n[204] The men of his adopted father\u2019s clan at House-point.\n\n[205] The west coast of Moresby island or part of it.\n\n[206] Q\u00ee\u2032\u00f1gi is said to mean \u201cLooking-downward,\u201d because this mountain,\nwhich is in the Ninstints country back of Lyell island, hangs\nprecipitously over the sea.\n\n[207] An exclamation indicating very great wrath and used only by great\nchiefs.\n\n[208] One race came from each corner of the house.\n\n[209] \u201cSitting-around-snuffing-like-a-dog,\u201d the woman who lives at the\nhead of Telel creek and owns all the fish that go up it.\n\n[210] \u201cCroaking-raven,\u201d the woman at the head of the creek which flows\ninto Skedans bay.\n\n[211] From another man I learned that her name was Sg\u0323\u0101\u2032na djat \u029fg\u0323\u0101\u2032g\u1d00n\nat n\u0101\u2032nsg\u0323as,\n\u201cSupernatural-woman-who-plays-up-and-down-with-her-own-property,\u201d\nreferring to the fish, but in the story on pages 71\u201385 it is given as\nSupernatural-woman-in-whom-is-thunder.\n\n[212] Meaning by \u201cupon\u201d upon the mountain called Q\u00ee\u2032\u00f1gi. This is\nprobably given as the reason why there are so few mainland animals on\nthe Queen Charlotte islands.\n\n[213] \u201cA hair-seal canoe\u201d (x\u014dt-\u029f\u016b) is continually referred to as a\ncanoe used by supernatural beings.\n\n[214] The \u201cyou\u201d is here plural, dal\u1d00\u2032\u00f1, all on the same side being\nreferred to.\n\n[215] See note 24.\n\n[216] The word used for rainbow here, qw\u0113\u2032st\u1d00l, seems to mean \u201ccloud\ncliff\u201d or \u201csky cliff.\u201d It is not the common word for rainbow, which is\ntaol.\n\n[217] That is, the carving on it sang.\n\n[218] Each of these speeches contains a sarcastic reference to the\ndestruction of Q\u00ee\u2032\u00f1gi\u2019s people.\n\n[219] Probably Platichthys stellatus, Pallas; Haida sk\u1d00\u2032ndal.\n\n[220] Or Oregon Junco.\n\n[221] These were feminine genitalia.\n\n[222] Supernatural beings were unable to bear the odor of urine, the\nblood of a menstruant woman, or anything associated with these.\n\n[223] The people of the Raven clan, to which Raven\u2019s sister necessarily\nbelonged, were thought to have better morals than the Eagle people.\n\n[224] I was unable to get my interpreters to tell me what these words\nwere, but they are contained in stories taken down on this coast in\nprevious years.\n\n[225] Certain rocks at this place are said to be the bundles of cedar\nbark which the birds left there.\n\n[226] This sentence was contributed by an old woman of the St\u1d00\u2032stas\nfamily living at Skidegate. She said that the meaning of q\u1d00laast\u012b\u2032s had\nbeen forgotten, but thought that Raven used it because he was hungry.\n\n[227] Or Master Canoe-builder, a favorite Haida deity.\n\n[228] Here Raven is called W\u012b\u2032g\u00eet, a name by which he is sometimes\nknown, especially when he is identified with the being who determines\nthe length of a child\u2019s life when it is born.\n\n[229] I do not know the English equivalent. They are described as birds\nlike ducks and as having white spots.\n\n[230] Therefore it is always roily about the places where herring are\nspawning.\n\n[231] The beginning of this episode seems to have been omitted. Eagle\ncaught a black cod, which is full of grease, while Raven caught a red\ncod, which has firmer, drier flesh.\n\n[232] The old man first started the story at this point, but next\nmorning he said that he had been talking over the proper place to begin\nwith an old woman, and at once recommenced as in this text. Perhaps the\nreal reason was that he disliked to start in immediately with a\nstranger at the beginning of the \u201cold man\u2019s story,\u201d which is the most\nvenerated part of the whole.\n\n[233] An exclamation indicating that great crowds turned out.\n\n[234] The skids upon which canoes were hauled overland.\n\n[235] The halibut slid him over their backs into the canoe.\n\n[236] Or \u201cSupernatural fisherman,\u201d the God of Fishing.\n\n[237] Compare second version of story, given below.\n\n[238] Meaning carnal knowledge.\n\n[239] Using insulting and indecent words.\n\n[240] This is where the division was made by my interpreter. It is not\nimpossible that much that precedes may have been included in the \u201cyoung\nman\u2019s\u201d story.\n\n[241] The proper place to insert this episode is uncertain, but this\nwas thought the best by my interpreter.\n\n[242] Haida q\ua71d\u0101\u2032dj\u00ee.\n\n[243] An exclamation meaning \u201cpretty\u201d or \u201cnice.\u201d\n\n[244] Name of the labret.\n\n[245] Or the American dipper.\n\n[246] My informant would have told this as two episodes had it not been\nfor his wife, who objected that it was simply repetition.\n\n[247] The same as G\u0323\u1d00n\u014d\u2032; see note 2.\n\n[248] The figure of a mallard was sometimes carved on shamans\u2019 rattles.\n\n[249] It was customary to turn the heads of halibut toward him who\ncaught them.\n\n[250] This word, s\u00ee\u00f1, refers particularly to the day-lighted sky. It\nalso means \u201cday.\u201d\n\n[251] \u201cRaven\u2019s mustache\u201d is a kind of seaweed from which fish eggs were\nsometimes gathered, but it did not serve as well as hemlock boughs.\n\n[252] See note 24.\n\n[253] Sk\u1d00\u00f1 is an epithet applied to a person who refuses to reply when\nquestioned.\n\n[254] Said to be a tree similar to an alder.\n\n[255] a Sq\u0101\u2032djix\u0323\u016b or sq\u0101\u2032djigu, a univalve identified by Dr. C. F.\nNewcombe as Fissuroidea aspera, Esch. b Raven pretends to be a great\nchief and only communicates with others through Eagle.\n\n[256] An island on the Tsimshian coast.\n\n[257] When they stopped laughing he knew that they were asleep.\n\n[258] Probably related to the chitons.\n\n[259] Referring to the way in which the Haida strip these animalcules\nof their outer skin.\n\n[260] He-who-was-going-to-become-N\u1d00\u00f1k\u00ee\u2032ls\u029fas.\n\n[261] See page 118.\n\n[262] Or Q\u1d00\u2032lg\u0323a-dj\u0101\u2032adas, the name of Raven\u2019s aunt.\n\n[263] The old town at Dead Tree point; see the story of\nSacred-one-standing-and-moving, note 3.\n\n[264] Probably means \u201cHalibut pool.\u201d\n\n[265] Old Kloo on the eastern end of Tan-oo island.\n\n[266] Perhaps Qw\u0113\u2032g\u0323ao-qons; see the story of Sounding-gambling-sticks,\nnote 9.\n\n[267] A fern.\n\n[268] See the story of He-who-was-born-from-his-mother\u2019s-side, note 11.\n\n[269] See the story of \u0141\u1d00guadj\u00ee\u2032na.\n\n[270] The western robin (Merula Migratoria propinqua, Ridgwood).\n\n[271] The bufflehead; see the story of Fights between the Tsimshian and\nHaida and among the northern Haida, note 21.\n\n[272] See note 63.\n\n[273] From this it appears that these were flickers.\n\n[274] This is inconsistent with the previous statement that she\naccompanied them.\n\n[275] Told to explain beaver tattooings.\n\n[276] Ta\u2032\u029f\u0323at is the word for rainbow trout or charr; ada means\n\u201cdifferent.\u201d\n\n[277] Spit point.\n\n[278] Or Rose spit.\n\n[279] The hawk here referred to is called ski\u00e4\u2032msm, or ski\u00e4\u2032mskun, is\ndescribed as of a bluish color, and is said to live on the higher\nmountains. Artistically, little difference is made between this bird\nand the thunder-bird, and the two are sometimes said to be identical.\nThe custom here referred to is presumably connected with the potlatch,\nthough I did not hear of it elsewhere.\n\n[280] See the story of Raven traveling, note 40.\n\n[281] Sky blankets are worn by many supernatural beings, but I have no\nnotion what the Haida imagined them to resemble.\n\n[282] One slave was usually placed over all the others.\n\n[283] As is often the case in America, the sky is represented as a\nsolid vault, which rises and falls at regular intervals.\n\n[284] The supernatural being who represents and confers wealth.\n\n[285] It was thought possible to accomplish certain things by the mere\nexercise of one\u2019s mind or will.\n\n[286] See the fifth paragraph of the story. The important fact that\nthis hat had been given to the girl\u2019s father as a bridal present was\nomitted from the original text.\n\n[287] This was what is commonly called a Chilkat blanket. The design\nwoven in it is represented as able to speak. It is weary at being\nobliged to wait so long to be completed.\n\n[288] See the story of Raven traveling, notes 11 and 12. \u201cCanoe Songs\u201d\nor \u201cWomen\u2019s songs.\u201d\n\n[289] Sea water was warmed and taken into the stomach to clear the\nsystem out, both for one\u2019s physical and spiritual welfare. The\nfollowing paragraph indicates that some of the story has been omitted.\nThe slave either promised at this time to reward Mink-woman for her\nsilence, or met her before and engaged her help. This is why, after he\nwhispered to her, she exclaimed that what she had smelt was the\nblankets of the ten servants who had accompanied the chief\u2019s daughter.\n\n[290] The word here used, da\u00f1qa-iy\u0113\u2032tg\u0323a, was only employed by chiefs.\n\n[291] The supernatural beings had old shells only.\n\n[292] This exclamation indicates the length of time he had been absent.\n\n[293] That is, all ten canoes were lashed together by means of two long\npoles placed one from bow to bow, another amidships.\n\n[294] The wife of the younger son was so powerful that he could not\ninjure them.\n\n[295] They came out alternately from either half of him.\n\n[296] Gada\u2032-i, the word used here, is one often employed in addressing\na woman of the upper classes.\n\n[297] The Haida supposed that supernatural beings called human beings\n\u201chuman servants\u201d (xa\u2032-id\u1d00 g\u012b\u2032djats), \u201chuman slaves\u201d (xa\u2032-id\u1d00\nx\u1d00ld\u0101\u2032\u00f1g\u0323ats), or \u201ccommon surface birds\u201d (xa\u2032-i\u029fa xet\u00ee\u2032t g\u012b\u2032da-i). When\nhe appears upon the ocean clothed in cumulus clouds people may go out\nfishing because it will then be calm.\n\n[298] Urine was formerly used for washing.\n\n[299] I. e., the cradle.\n\n[300] My interpreter added the bracketed section to complete the story.\nJust such a shoal is marked upon the Admiralty charts, and perhaps it\nis the one here referred to.\n\n[301] Anciently the planks which formed the front and rear of a house\nwere laid together upon the ground, fastened with twisted cedar limbs\nand raised all at once; in later times the planks were run into slots\ncut in the timbers above and below.\n\n[302] Like the shamans. Tlingit shamans were much respected by the\nHaida.\n\n[303] Haida, \u029fdj\u00ee\u00f1; see story of Raven traveling, note 9.\n\n[304] Said to be an ancient form of salutation.\n\n[305] Small lines running crosswise of the gunwale.\n\n[306] Probably meaning \u201cWho will marry the daughter of Ga\u2032oax?\u201d\n\n[307] In most of the stories containing this episode all of the beasts\nand all of the birds are supposed to have offered themselves and to\nhave been refused.\n\n[308] He places a post in the proper situation, and, when he removes\nit, one nevertheless remains there. So with the plank. Thus one post,\none plank, one stringer, etc., multiply themselves so as to produce the\nwhole house.\n\n[309] The word in brackets is said to be Tsimshian.\n\n[310] N\u1d00\u00f1-gi\u016b-gaos, \u201cOne without ears,\u201d is the name given to a heedless\nfellow continually appearing in stories. He is more especially one who\nhas no regard for the national beliefs.\n\n[311] The fire is the commonest means of communication with\nsupernatural beings.\n\n[312] Tia, the Killer, is the deity who presides over death by\nviolence, and he appears or is heard by those about to be killed. When\nseen he is headless, and from his severed neck blood continually flows.\n\n[313] There were many towns in Metlakahtla narrows, but this is\nQ\u0101\u2032\u0142oq\u0101\u2032\u0142i, said to have been the name given to Metlakahtla proper,\nwhere the modern town stands.\n\n[314] That is, the town chief.\n\n[315] Milt is probably what the word q\ua71d\u0101\u2032dji refers to. It was said to\nbe \u201cwhite stuff found in some salmon instead of roe.\u201d The translation\nof k\ua71d\u014d\u2032sgul as \u201cheart\u201d is somewhat doubtful.\n\n[316] The dog dug up a salmon creek.\n\n[317] It is difficult to follow the old man\u2019s descriptions, but the\naccompanying diagram shows how my interpreter illustrated the\nconstruction of this fish trap to me.\n\nThe trap is seen to be triangular with the apex pointing upstream. The\ntwo sides of the triangle next this apex form the trap proper or\ng\u012b\u2032g\u00b7awai (a). The third side is flush with a weir running to the bank\nof the stream on either side, the two parts of which are called the\nx\u0323ia\u2032-i (b) or \u201cwings.\u201d Entrance to the trap is given between two\nslanting sections called the g\u012bgw\u1d00\u2032\u00f1g\u012bda (c), which are far apart at\nthe lower end, but almost come together at the upper. The remaining\nsections on either side of the g\u012bgw\u1d00\u2032\u00f1g\u012bda which close the trap are\ncalled \u0142g\u0323aiy\u00ee\u2032\u00f1gadadji (d), were made one fathom higher than the other\nparts, and were painted on the upper section on the side downstream. In\nconstruction, posts were driven into the stream bed along these lines\nand horizontal pieces laid between and secured with cedar limbs. The\nsalmon in their course upstream were led along by the \u201cwings\u201d to the\nopening between the \u0142g\u0323aiy\u00ee\u2032\u00f1gadadji, forced their way through the apex\ninto the space above, and were unable to get farther or to return.\n\n[318] The \u0142g\u0323aiy\u00ee\u2032\u00f1gadadji looked roundish.\n\n[319] The drying frames were constructed as illustrated in the diagrams\non p. 189, the first of which represents the frame looking from above,\nand the second, one end. There were two such frames in each smokehouse,\neach occupying one side. The slant of the upper poles accompanies the\nslant of the roof. The position of the fires is also marked.\nSmokehouses in town were without any smoke holes, as they were not\noccupied as dwelling places, while the smoke holes at camp were covered\nwhen they began to dry fish. Boards were also placed above the fire in\norder to spread the heat out and facilitate drying. The K\ua71dia\u2032s\u1d00nai\nactually extended over all three sections.\n\n[320] \u029f\u0323a, the word used here, can not be literally translated for want\nof an equivalent. It is only used when addressing a brother, sister, or\nvery near relation.\n\n[321] I learned nothing more about this supernatural being than what is\ncontained in this story, except that it was said to be like a bear. The\nword is Bellabella.\n\n[322] See story of Raven traveling, note 54.\n\n[323] Q\ua71dol-djat is somewhat difficult to render. It is the feminine of\none word for chief, q\ua71dol, but \u201cchieftainess\u201d would convey a false\nimpression, because it is associated with the idea of the exercise of a\nchief\u2019s power by a woman. A q\ua71dol-djat was not one who exercised the\npower of a chief, but a woman who belonged to the ranks of the chiefs,\nwhether she were a chief\u2019s wife or a chief\u2019s daughter.\n\n[324] Supported by ropes, because he was too full of arrows to rest\nupon the ground.\n\n[325] A man always communicated with his father-in-law and his\nmother-in-law through his wife.\n\n[326] The Haida word used here is the same as that for \u201cone,\u201d and\nappears to mean \u201coneness in clan,\u201d since to marry the same man both had\nto belong to the opposite clan. One of my interpreters said that this\nterm might also be applied by a man to the husband of his wife\u2019s\nsister.\n\n[327] Canoes were brought to land stern first unless the occupants were\nin great haste. Among the many things the supernatural beings were\nsupposed to do in an opposite manner from men was to land bow first.\n\n[328] The Haida at this point is somewhat obscure.\n\n[329] Every animal and every human being is supposed to be provided\nwith a \u201cthread of life,\u201d an idea not found elsewhere in America so far\nas I am aware. L\u012bs, the word used here, is also applied to threads of\nmountain sheep wool. Another name, wa\u2032nwa-i, is given in the story of\nHow shining-heavens caused himself to be born.\n\n[330] A person\u2019s luck in hunting would be destroyed by his wife\u2019s\nunfaithfulness.\n\n[331] See the story of Supernatural-being-who-went-naked.\n\n[332] \u201cSomething-white,\u201d name given to the skin of some mainland animal\nobtained in trade by the Haida.\n\n[333] Meaning \u201cHow pretty it was!\u201d\n\n[334] In the Masset version of the Raven story, Raven tells Woodpecker\nto go to the dead tree which is to be his grandfather.\n\n[335] From Tlingit K\u0101ts\ua71d.\n\n[336] Sealion-town (Q\u0101-i-lnaga\u2032-i) was an old town a short distance\nabove Skidegate, on the same side of the inlet. It was occupied by the\npeople of Kaisun before they moved to the latter town.\n\n[337] I do not know the true name of this cetacean. It was described as\n\u201clike a porpoise, only lighter in color.\u201d The Haida word is q\ua71d\u0101\u00f1.\n\n[338] An old story town near Dead Tree point, on the northern side of\nSkidegate inlet, near its entrance.\n\n[339] \u0141g\u0323o\u2032tg\u0323o is perhaps a synonym for Da\u2032gu sg\u0323\u0101\u2032na, the usual name for\nthe supernatural being who tries the strength of heroes.\n\n[340] G\u016b\u2032\u0142ga is the Haida name for the small inlet above Skidegate,\nwhere the dogfish oil works now stand which until recently were owned\nand operated by Mr. Robert Tennant of Victoria. It figures largely in\nthe myths, and many human bones have been turned up there.\n\n[341] X\u0101\u2032na is the name given to a small stream which falls into\nSkidegate inlet above Lina island. It was probably from this that\nSkidegate inlet was called X\u0101\u2032na q\u0101\u2032\u0142i.\n\n[342] G\u0323\u014dda\u00f1x\u014d\u2032sg\u00ee is said to be a tree like a wild crab apple.\n\n[343] Described as \u201ca short, tough bush found in open spaces.\u201d\n\n[344] Haida, Djigula\u2032og\u0323a. Usually it is Mouse-woman (K\ua71da\u2032g\u1d00n-djat) who\nis met in this way, and farther on in this same story the old man\ninconsistently relapses into the customary name.\n\n[345] A small pond lying buried in the woods back of G\u016b\u2032\u0142ga.\n\n[346] Such seems to be the proper translation of xa\u2032xa wai\u2032gi\ndj\u012bg\u00een\u0101\u2032g\u0323\u0113.\n\n[347] The two trunks of the tree were sprung apart at the middle and\nheld there by a cross-piece as follows:\n\n[348] This favorite Haida lake monster is represented with the body and\nhead of a wolf and the fins of a killer whale. It went after whales at\nnight and could bring back as many as ten at once upon its back, behind\nits ears, and in the curl of its tail.\n\n[349] See note 9.\n\n[350] Referring to a scandal involving Djila\u2032qons and another\nsupernatural being called Swimming-russet-backed-thrush.\n\n[351] This paragraph is very interesting, since it appears to imply\nthat most of the supernatural beings belonged to the Raven clan.\nStone-ribs and his mother were Eagles.\n\n[352] The Haida here is somewhat obscure. By thrusting himself under\nher blanket Swimming-russet-backed-thrush confirms the suspicions\nregarding his relations with Djila\u2032qons.\n\n[353] She is the edible butt of a certain fern.\n\n[354] That is, he had come out from his w\u0101\u2032sg\u0323o skin during the night,\nthus winning by trickery.\n\n[355] See story of Raven traveling, note 21.\n\n[356] This is how String-of-the-days or String-of-heaven (S\u00eens da\u2032g\u00eel)\nwas put in place from top to bottom of the pole which extends from the\nbreast of Sacred-one-standing-and-moving to the firmament above.\n\n[357] This is on the eastern end of Maude island, in Skidegate inlet,\nand became known to the whites as New Gold Harbor because the Haida\nfrom the neighborhood of Gold harbor, on the west coast of Moresby\nisland, established a town here before moving into Skidegate.\n\n[358] At or near Cape St. James, with the exception of the Isles\nKerouart, the extreme southern point of the Queen Charlotte islands.\n\n[359] Ninstints people of the best classes, used in addressing one\nanother expressions which elsewhere were only employed by or to the\nlower orders of people. Sk\u1d00\u2032mdal was one of these. Others are given in\nnote 47.\n\n[360] The word for \u201chelp,\u201d used here and in many other places, means\nhelp given in a way entirely beyond the control of the person helped.\nIt is usually applied to the help given by supernatural beings.\n\n[361] A creek on Louise island flowing into Cumshewa inlet from the\nsouth. Anciently a town stood there, and one of the Haida families took\nits name from the place.\n\n[362] This stood on the shores of Moresby island, opposite the later\ntown of Ninstints. It is said to have been owned by the Sk\u012bda\u2032-i\nl\u0101\u2032nas, a branch of the G\u0323\u1d00\u2032\u00f1xet gitina\u2032-i.\n\n[363] Q\ua71d\u0101\u2032g\u0323awa-i was the name of an islet near Ninstints and of the\nsupernatural being who lived under it. He went about in the form of a\nkiller whale with five fins.\n\n[364] Though not specifically stated, there are probably a number of\nstones here into which these people were supposed to be turned.\n\n[365] Intended as a polite request for help.\n\n[366] Tc\ua71d\u0101\u2032a\u0142, or Old Gold Harbor, as it is sometimes called, was the\nmost important town on the west coast of the Queen Charlotte islands,\nand stood on the northern side of a southern entrance to Skidegate\nchannel. This southern entrance is the Tc\ua71d\u0101\u2032a\u0142 inlet referred to.\n\n[367] The canoe passage through Spit point.\n\n[368] A name given to the sculpin (q\ua71d\u0101l) on account of its spines. This\nepisode accounts for the shallows on the north side of Cumshewa inlet.\n\n[369] My interpreter said he had always heard this episode treated\ndifferently\u2014in the way in which it is told in the second version of the\nstory.\n\n[370] Skedans is one of the few towns prominent in Haida story that\nhave been occupied in recent times. It stood on a tongue of land at the\nnortheastern end of Louise island. The name is a white corruption of\nthe chief\u2019s name. By the people themselves it was called Q\ua71d\u014d\u2032na, or\nGrizzly-bear town. Seaward from the site are several islands and reefs,\nof which Island-that-wheels-around-with-the-current (Dalg\u0101\u2032-i\u0142\u00adga\u0142g\u00ee\u00f1)\nis the closest in and Farthest-one-out (Ga-ig\u0323oq\ua71d\u0101\u2032-idj\u016bsg\u0323as) the\noutermost.\n\n[371] See introduction to notes.\n\n[372] The exact meaning of the archaic words used here (xa\u2032u-\u016b\n\u0142\u00ee\u2032\u00f1g\u00ee\u00f1gwa\u00f1) has been forgotten, but this is the idea involved.\n\n[373] See story of A-slender-one-who-was-given-away, note 12.\n\n[374] Spoken sarcastically. See story of\nA-slender-one-who-was-given-away, note 19.\n\n[375] Canes half blue and half red were often carried by the\nsupernatural beings. Compare story of The one abandoned for eating the\nflipper of a hair seal, page 181.\n\n[376] See story of Raven traveling, note 40.\n\n[377] Haida K\ua71d\u012b\u2032watc\ua71das, a trail which runs up the inlet from Skedans.\n\n[378] Half a mile from the town.\n\n[379] Breaking the exogamic law, for they were both Eagles.\n\n[380] The word used here for Raven is W\u012b\u2032g\u00eet. Every fall W\u012b\u2032g\u00eet was\nsaid to come over to the Queen Charlotte islands from his home in the\nTsimshian country.\n\n[381] This youth was apparently appointed to apprehend Upward after he\nshould escape in the form of a cinder.\n\n[382] \u0141\u1d00\u2032ndal and lak\ua71d\u00ee\u2032l were \u201ccommon words\u201d not employed by the upper\nclasses unless in addressing those beneath them. Compare note 24.\n\n[383] K\ua71d\u014d\u2032djix\u0323\u016b, the word used here, is said to be the same as\ntc\ua71da\u2032tc\ua71da, identified by one of my informants with the Rusty Song\nSparrow, though this identification is somewhat doubtful.\n\n[384] \u029fdas is the east coast of Graham island.\n\n[385] Woman-under-the-fire repeated to the supernatural beings\neverything that was said near it. But, if charcoal were instantly\nrubbed upon the lips of a person who had said anything they did not\nwant the supernatural beings to hear, Woman-under-the-fire knew that it\nwas not intended.\n\n[386] Tc\ua71d\u012b\u2032da is an island on the west coast in front of Kaisun.\n\n[387] Nast\u014d\u2032 is the Haida name for Hippa island.\n\n[388] That is the personal form of the spit did so.\n\n[389] The same who appears in the Raven story.\n\n[390] I\u2032\u029f\ua71dgas, the word used here for \u201cchief,\u201d is a common name for\nsupernatural beings. It was also one of the names of Cape Ball.\n\n[391] That is, weak supernatural beings or powers acted through him,\nrendering him also weak, unlike his elder brothers.\n\n[392] The cry raised to summon opponents to a contest, especially to a\ntrial of strength or to a gambling contest.\n\n[393] See preceding story, note 5.\n\n[394] See preceding story, note 2.\n\n[395] See preceding story, note 3.\n\n[396] See preceding story, note 6.\n\n[397] See preceding story, note 7.\n\n[398] See preceding story, note 8.\n\n[399] See preceding story of A-slender-one-who-was-given-away, note 3.\n\n[400] The same inconsistency noted in the preceding story, note 9, is\nhere repeated.\n\n[401] Haida sqa\u2032otc\ua71d\u00eel, which is said to give the idea of a grouse with\na red thing on its back. This is a mountain between the abandoned coal\nmine, near the head of Skidegate inlet, and the west coast.\n\n[402] \u029f\ua71d\u016b means \u201cwedge,\u201d but I did not learn the meaning of the\nremainder of the word. It is a mountain lying in the opposite direction\nfarther down Skidegate inlet.\n\n[403] A low herb said to be found growing on dead trees, with leaves\nlike clover, and a bitter taste like that of pepper.\n\n[404] The wrestling took place by a rock almost buried in the beach\ngravel at G\u016b\u2032\u0142g\u0323a. Presumably it was this rock into which the strange\nwrestler was transformed.\n\n[405] Compare the preceding story, note 40.\n\n[406] Halibut hooks were usually made out of the stumps of limbs which\nhad rotted out of hemlock trees. Into these the monster was\ntransformed.\n\n[407] See the preceding story.\n\n[408] Supernatural beings hunt during the night and get home before\nravens begin calling. If they are detained in any way so that they hear\nthe raven, they at once fall dead.\n\n[409] A man who just saved himself from drowning was supposed to be\ndeprived of his senses by land otters and become transformed into a\ncreature called g\u0101\u2032gix\u0323\u012bt. This being had land otter fur all over its\nbody, an upturned nose, and a face covered with fish spines. It\ntraveled all over the Haida country with the utmost ease. See my memoir\nin series of Jesup North Pacific Expedition, volume V, part I, pages 26\nand 27. It was owing to this transformation that he did not recognize\nhis own blankets when he felt of them.\n\n[410] This is the probable meaning of the word tc\u00ee\u2032sgu. They are not\nfound on the Queen Charlotte islands.\n\n[411] In reality this was Skidegate channel between Graham and Moresby\nislands, the two largest of the Queen Charlotte group.\n\n[412] This was N\u1d00\u00f1k\u00ee\u2032ls\u029fas, or Raven, the hero of the story of Raven\nTraveling.\n\n[413] A bowl of water was the ancient Haida looking-glass.\n\n[414] On the mornings of days that are going to be windy red streaks\nare seen in the clouds which pass away quickly. This phenomenon is\noften referred to in the stories, and one or both of the cloud designs\nhere spoken of may represent it.\n\n[415] One of the two west coast Haida towns, of which it was the older\nand the greater favorite in the myths. Instead of a \u201cwater hole,\u201d a\ncreek named X\u0323uad\u014d\u2032s is sometimes mentioned.\n\n[416] An island opposite Kaisun, prominent in story.\n\n[417] Name given to a slave. \u201cI am without,\u201d because he was worthless.\n\n[418] Said sarcastically.\n\n[419] People who went to the west coast found the food supply so\nexcellent, owing especially to the presence of black cod, that they\nwere loath to leave, and this expression was applied to them. This is\nsupposed to have been the first time it was heard.\n\n[420] I understand meshes to be here referred to.\n\n[421] Everything that is thrown, or that falls, into the sea passes\nunder the floor planks of the house of The-one-in-the-sea, the greatest\nsupernatural being in the ocean.\n\n[422] He-who-has-spines-for-earrings usually sits near the door of\nhouses of the supernatural beings, and can take away anything unbeknown\nto the owner. Because he took away this black cod there are now none of\nthese fish on the east coast of the Queen Charlotte islands. He is\nsupposed to have stolen the black cod heads from\nSupernatural-being-who-went-naked, and the latter, aware of this fact,\nrefers to it in the usual indirect way.\n\n[423] Perhaps some magic is referred to. Otherwise the sentence is\nobscure.\n\n[424] This star was in reality the door of another room in which lived\nhis present wife\u2019s daughter. N\u1d00\u00f1k\u00ee\u2032ls\u029fas was in love with her and the\nmarten tail which passed in there belonged to his marten cloak.\n\n[425] This is probably the same as the round object obtained by Raven\nfrom Cape Ball\u2019s wife, and appears to have been the thunder or to have\nhad power to produce it.\n\n[426] Apparently Raven adopted this as a crest, but among men the\nw\u0101\u2032sg\u0323o belonged to the Eagle side.\n\n[427] Raven was able to make it appear that he was in one place, when\nhe had actually moved. His form was seen upon the bedstead while he\nhimself had gone down to the woman.\n\n[428] Perhaps this is another story of the origin of the canoe people\nreferred to in the story of \u201cCanoe people who wear head dresses.\u201d The\nmother and daughter became mountains.\n\n[429] Or varied Thrush. Haida, sq\ua71dax\u0323ia\u2032o.\n\n[430] These two sentences, which sound ridiculous in English, are\nrendered necessary here by the fact that Haida has only one personal\npronoun for the third person singular.\n\n[431] The ancient doorway through the foot of the house pole was closed\nby a plank hinged at the top.\n\n[432] \u1e36 indicates the shape of a bow. When a supernatural being was\nborn he grew up quickly, and soon cried for a bow, but would only be\nsatisfied with one made of copper.\n\n[433] The Western Winter Wren (Troglodytes hiemalis pacificus, Baird).\n\n[434] The Rusty Song Sparrow (Melospiza fasciata guttata, Nutt.).\n\n[435] Anas boschas, Linn.\n\n[436] The Canada Goose (Branta canadensis, Linn.).\n\n[437] See the story of Sacred-one-standing-and-moving, note 2.\n\n[438] Or Harbor Seal (Phoca largha, Pallas).\n\n[439] Bal\u00e6noptera retifera, Cope.\n\n[440] The Northwestern Flicker (Colaptes cafer saturatior, Ridgw.).\n\n[441] The name for all woodpeckers is the same.\n\n[442] Louisiana Tanager (Piranga ludoviciana, Wils.).\n\n[443] I have not identified this bird. It is said to be small.\n\n[444] The word for blue jay here is rather unusual and is so nearly\nlike that applied to the kinglet (\u0142t\u1d00\u2032ndj\u00eeget) that my interpreter may\nhave made a mistake. Generally the blue jay is called \u029f\ua71dai\u2032\u029f\ua71dai. One of\nmy native informants applied this name to Steller\u2019s Jay (Cyanocitta\nstelleri, Gmel.).\n\n[445] His story comes next.\n\n[446] A variety of the Great Blue Heron (Ardea herodias, Linn.).\n\n[447] Letting out the bones of the inhabitants of this town whom he had\nswallowed. Perhaps the story of how this town was destroyed should have\npreceded.\n\n[448] A low plant with white seed vessels. There are said to be sharp\npoints around the bottom of its stalk, referred to as \u00ce\u2032n\u0142\u00ee\u00f1-tc\ua71d\u00ee\u00f1 or\n\u00ce\u2032n\u0142\u00ee\u00f1-teeth.\n\n[449] Or Cohoe (Onchorynchus kisutch, Walbaum).\n\n[450] Onchorynchus keta, Walbaum.\n\n[451] I do not know just what insects are referred to under the names\nof ku\u2032ndax\u0323u\u00f1 and sq\u0101\u2032-i.\n\n[452] Compare the story of \u0141\u1d00guadj\u00ee\u2032na.\n\n[453] This is the commonest Haida tree, the word for spruce and that\nfor tree being, indeed, identical.\n\n[454] That is, \u201chuman beings.\u201d\n\n[455] That is, he instructs Heron how he is to act in future times, or\nhow men are to see him.\n\n[456] Grus mexicana, Mull.\n\n[457] Haida, \u029fga.\n\n[458] Certhia familiaris occidentalis, Ridgw. This identification of\nthe Haida name is a little uncertain.\n\n[459] The word for cousin indicates a woman of the other clan, which in\nthis case must have been the Eagle clan, the hero being himself a\nRaven. It would thus seem that tobacco was supposed to have belonged\noriginally to the Eagle clan.\n\n[460] \u0141g\u0323\u0101\u2032xet is a word applied to round stones lying on the beach.\n\u201cPebble\u201d seems to be the nearest English equivalent, although the Haida\nword perhaps denotes a somewhat larger variety of stone. This town was\nonce occupied by the Sea-otters, who sold it to another family, the\n\u0141g\u0323\u0101\u2032xet-gu-l\u0101\u2032nas, and moved to a place east of Skidegate called\nQ\ua71do\u2032st\u1d00n-xana. More often the scene of the story is laid at this latter\nplace.\n\n[461] That is, they were not to cut it because he was going to take\nall.\n\n[462] A creek on the east coast of Graham island where the Haida of\nSkidegate inlet used to assemble before starting for the mainland.\n\n[463] Compare Story of the House-point families, notes.\n\n[464] The locally famous Rose Spit that runs out for miles at the\nnortheastern end of Graham island between Dixon entrance and Hecate\nstrait. It was called Na-iku\u2032n, \u201cHouse point,\u201d by the Haida; but by\nsupernatural beings it was supposed to be called Q\ua71d\u1d00\u2032kun, as in the\nstory. This probably means North-point.\n\n[465] Sg\u0323\u00eel, the word translated \u201cduck,\u201d is said to be applied to the\nSurf Scoter or \u201cCoot\u201d (Oidemia perspicillata, Linn.), and also to the\nWhite-winged Scoter (Oidemia deglandi, Bonap.).\n\n[466] I have not identified the root to which the Haida word Tag\u0323\u1d00\u2032nskia\nis applied.\n\n[467] Some seemed to think that Qon\u0101\u2032ts and He-who-travels-behind-us\nwere the same person. The word translated \u201cbehind us\u201d means \u201cback from\nthe shore,\u201d \u201cinland,\u201d or \u201cback from the houses.\u201d\nHe-who-travels-behind-us is also identified with\nSupernatural-being-on-whom-is-thunder (Sg\u0323\u0101\u2032na-gut-h\u012b\u2032l\u1d00\u00f1was).\n\n[468] Slate creek, which flows into Skidegate inlet near its head, and\nalong which the famous slate is found, carved so extensively by the\nHaida.\n\n[469] The native name for Masset.\n\n[470] As in the story of Sacred-one-standing-and-moving, note 25.\n\n[471] Said to be \u201cthe greatest ones who got power from what they\nheard.\u201d Compare story of Supernatural-being-who-went-naked, note 32.\n\n[472] Changing them into fine articles.\n\n[473] While they were watching to see him enter through the doorway he\ncame out of the ground.\n\n[474] See the story of He who hunted birds in his father\u2019s village,\nnote 7.\n\n[475] Or Master Canoe-builder.\n\n[476] This seems to mean that they went of themselves.\n\n[477] The creek next north of Telel on the east coast of Graham island.\n\n[478] See second version.\n\n[479] At this point the two women appear to resolve themselves into\none.\n\n[480] That is, the burning alder.\n\n[481] The stick used in getting devilfish is made of hemlock and has a\nsharp, bent point to pull up rocks and stones.\n\n[482] The ligaments by means of which these bivalves close their shells\nare called in Haida \u201ceyes.\u201d\n\n[483] This was the way that supernatural beings lighted their fires.\n\n[484] Owing to the destruction of his hostile supernatural powers.\n\n[485] My interpreter added that, while they were encamped near Cumshewa\npoint during this journey,\nHe-who-got-supernatural-power-from-his-little-finger awoke in the night\nand found his wife gone. She had been lying next to the fire. For this\nreason, when people camp, they now place the women next to the wall.\n\n[486] That its blood might not injure the fur.\n\n[487] Great Haida chiefs often had two or three of these \u201cwatchmen\u201d on\nthe tops of their house poles.\n\n[488] Cry raised when the first canoe came in from fishing; also on\nother occasions; see the story of Supernatural-being-who-went-naked,\nnote 2.\n\n[489] In the Masset story these are said to have been red cod spines.\n\n[490] My informant could not remember the names of the remaining\nchildren.\n\n[491] Forrester island, which lies about 20 miles out to sea from Dall\nisland, and is said to be covered with birds\u2019 eggs during the breeding\nseason.\n\n[492] Compare story of Sacred-one-standing-and-moving.\n\n[493] Said sometimes when a fish is hooked, in order to strengthen the\nline.\n\n[494] The word used means that they were bathing in winter. Had it been\nsummer a different expression would have been employed.\n\n[495] According to others they said to him at this time, W\u0101\u2032n\u1d00\u00f1,\nqea\u2032ga-i, \u201cA little farther off, brother-in-law,\u201d a sarcastic reference\nto his relations toward their sister.\n\n[496] Said sarcastically.\n\n[497] See the story of Raven traveling, note 21.\n\n[498] This was The-one-in-the-sea.\n\n[499] According to another account he said these words to \u0141g\u0323\u1d00\u00f1\u0101\u2032\u02bbo, who\nreplied: \u201cAw\u012b\u2032t k\u00eetg\u016b\u2032t\ua71d\u1d00\u0142da \u0142\u1d00\u201d (Hasten to tip it over).\n\n[500] A species of bird which I have not identified.\n\n[501] Said sarcastically.\n\n[502] Compare the story of the Canoe people who wear headdresses.\n\n[503] These dead falls may have been constructed something like the\ndead falls used for marten (K\ua71d\u016b\u2032x\u0323u sq\u0101\u2032baga-i), which were described to\nme as follows:\n\nA stake (a) was driven into the ground, and a small stick (b) carrying\nthe bait (c) at one end was fastened to this about midway up. Another\nstake (d) was then driven into the ground some distance in front of\nthese and to one side. Over the top of this another stick was laid\nextending toward the bait. At that end it was held to the stick b by a\nnoose lying in a notch just back of the bait. The bait was also\nfastened to this noose. The other end of the stick e supported one end\nof the stick f, which constituted the dead fall proper. This was\nweighted along the end g next to the ground; and it also had four posts\n(h) to guide it in its descent. They were curved over from each side\nand fastened together at the top. To prevent the animal from\napproaching the bait in any other way similar stakes were continued up\nto and around it. Now, when the bait was pulled off, the noose came\naway from its notch, whereupon the stick e flew up, letting f down upon\nthe animal\u2019s back. The Haida name for d is x\u0323\u0101\u2032\u00f1a k\ua71dudjig\u0101\u2032\u00f1o; for e,\nx\u0323\u0101\u2032\u00f1a-i; for f, s\u00ee\u2032txa sq\u0101\u2032g\u00eeda. The weights are called qeng\u0323a\u0142\u0101\u2032\u00f1o.\n\n[504] Only the roots of this plant were used.\n\n[505] That is, \u201cHas the snow melted from the roots of the\n\u0142k\ua71di\u00ea\u2032nkun\u1d00n?\u201d\n\n[506] Human or supernatural beings who have become animals are usually\nidentified in this way.\n\n[507] In spite of having medicine in his mouth.\n\n[508] They not only \u201cbecame rocks,\u201d but also continued to live under\nthem.\n\n[509] As was once customary with the sons of chiefs.\n\n[510] Canada geese.\n\n[511] Plants with edible roots growing around the mouths of creeks.\n\n[512] Such as were used to make awls and gimlets out of.\n\n[513] Supernatural beings are often said to be tickled by having some\none merely look at them.\n\n[514] This is undoubtedly the pole held on the breast of\nSupernatural-being-standing-and-moving, which rose in the middle of the\nHaida country and extended to the sky.\n\n[515] Master Hopper (\u0141kienq\u0101\u2032-ix\u014d\u00f1), referred to in many other places\nthroughout these stories. He was a one legged supernatural being, or a\nsupernatural being having one leg shorter than the other. Here he is\nrepresented as only a half-man.\n\n[516] That is, the man became a sea gull.\n\n[517] Pitch wood supplied the place of a lantern.\n\n[518] That is, by the land otters. One had looked at her while she was\ndrinking water. When this happened one was seized with fits, soon died,\nand went to live among the Land-otter people.\n\n[519] Haida, k\ua71da\u0142, identified by Doctor Newcombe, of Victoria, as the\nkelp crab (Epialtus productus, Randall).\n\n[520] Another version says that the land-otter brother-in-law also\nturned the man\u2019s canoe over when he was ready to work upon the inside.\nCanoes were first roughly shaped upon the outside and then turned over\nso as to be hollowed out on the inside.\n\n[521] If a land otter forgot to take along the mat used to cover the\nknees of a canoe-man while paddling, he was sure to be killed by human\nbeings.\n\n[522] One way of concluding a story. More often they say Hao \u029fan l\u2019\ng\u0323e\u2032ida, \u201cHere it comes to a stop,\u201d Hao \u029f a\u2032sga-i kundj\u016b\u2032ga, \u201cHere it\ncomes to a point,\u201d or something similar. See the conclusions of the\nvarious stories. When a story is too long to be told at one sitting,\nthey break it off by saying, L\u1d00 \u029f s\u012bt\ua71d\u0113\u2032dj\u00ee, \u201cLet us make a knot.\u201d\n\n[523] See the story of Stone-ribs.\n\n[524] So as not to be hurt by the arrows.\n\n[525] See the story of Upward, note 35.\n\n[526] The distinction shows that Haida zoology was fairly well advanced\nin at least one respect.\n\n[527] Identified by Doctor Newcombe, of Victoria, as Tresus Nuttalli,\nConv.\n\n[528] That is, Skedans continues to be occupied and abandoned\nalternately.\n\n[529] La\u2032l\u0142g\u012bx\u0323iwas, another name for Many-ledges.\n\n[530] The western robin; see the story of Raven traveling, note 97.\n\n[531] Anciently a man\u2019s nephews, or at any rate the one who was to\nsucceed him, lived on terms of complete familiarity with his wife.\n\n[532] The word is said to mean \u201cgrowing alone,\u201d and is applied to a\nvery large variety of mussel which grows by itself.\n\n[533] The word used here is x\u1d00\u2032\u00f1\u0113, \u201ceyes,\u201d the ligaments which hold the\nshell together being supposed to perform that function.\n\n[534] Compare name of Cloud-watcher in story bearing that title.\n\n[535] A horizontal or slanting beam of some sort is supposed to stand\nat the end of an eagle town. The birds sit upon this before starting\nout for food.\n\n[536] This bivalve (sqao) is identified by Doctor Newcombe as\nGlycimeris generosa, Gould.\n\n[537] S\u012bs or s\u012b\u2032ga-i means the broad expanse of ocean away from inlets\nand bays.\n\n[538] Or \u201cfriends;\u201d Haida, \u0142ta\u2032x\u0323ul\u1d00\u00f1.\n\n[539] The story-teller also said that there was a great pile of bones\nhere from the animals the eagles had killed and eaten.\n\n[540] The pied-billed grebe (Podilymbus podiceps). Cf. story of Raven\ntraveling, page 111.\n\n[541] See the story of Sacred-one-standing-and-moving, note 2.\n\n[542] Compare the story of Raven traveling, pages 118, 119.\n\n[543] Thus singularly suggesting the narwhal.\n\n[544] Sqa-i and Stasqa\u2032os are town sites lying very near to each other\nand close to Cape St. James.\n\n[545] See the story succeeding. It is said that this has now become a\nhigh place from the amount of earth thrown into it.\n\n[546] Nor that killer whales are always in love with common whales.\n\n[547] According to the shamans this was because the supernatural beings\ndid not want anything dirty, like human beings, upon them. The man who\ntold this story asserted that he had felt a reef shake under him, as\nhere described.\n\n[548] Compare preceding story.\n\n[549] On the west coast of Prevost island. It was owned by the\nG\u0323\u1d00\u2032\u00f1xet-q\u0113\u2032g\u0323awa-i, and this is the story of its foundation.\n\n[550] The Haida word is \u029f\u0323a (see the story of The one abandoned for\neating the flipper of a hair seal, note 8).\n\n[551] See the story of \u201cThe man who married a killer-whale woman,\u201d note\n1.\n\n[552] One of the southernmost points on Prevost island, but, according\nto Doctor Newcombe, not identical with Cape St. James.\n\n[553] An inlet.\n\n[554] See the story of Supernatural-being-who-went-naked, note 31.\n\n[555] According to the statements of the shamans.\n\n[556] That is, sarcastic or insulting expressions or insinuations. The\nuse of \u201cbad words\u201d is constantly referred to in the stories as a cause\nof trouble.\n\n[557] Unlike other people, shamans\u2019 bodies were set up in little houses\non points distant from the town.\n\n[558] See the story of \u201cThe one abandoned for eating the flipper of a\nhair seal,\u201d note 15.\n\n[559] These were generally roof-shaped with the gable ends at the front\nand back.\n\n[560] The usual way of removing disease.\n\n[561] Compare the story of the \u201cCanoe people who wear headdresses,\u201d pp.\n38, 40.\n\n[562] That is, he was able to accomplish more for the human being than\nthe others because he had more power and more property.\n\n[563] Mouse-woman belonged to the Q\u0101\u2032gials q\u0113\u2032g\u0323awa-i of Skedans; he was\nborn into the Seaward-Sqo\u0101\u2032\u0142adas.\n\n[564] Fasting, drinking sea water, etc., to assist the shaman.\n\n[565] This supernatural being lived under a reef in front of Dead Tree\npoint. He is said to have been identical with Qon\u0101\u2032tc (see the story of\nHe-who-travels-behind-us.)\n\n[566] The outer (i.e., eastern) point of Alliford bay on the southern\nshore of Skidegate inlet.\n\n[567] Welcome point is just east of the preceding.\n\n[568] That is, what will happen when one uses the songs belonging to\nthis dancing hat.\n\n[569] One of the elaborate kind, with rows of weasel skins hanging from\nthe back part. He obtains sea otters with this instead of whales.\n\n[570] Bare island, the outer of the two islands in front of Skidegate.\n\n[571] They became so numerous that he did not bother to count just how\nmany he got.\n\n[572] That is, they now found the whales in the places where, at his\ncommand, they had before hunted unsuccessfully.\n\n[573] An onomatop\u0153tic word imitating the blowing of a killer whale.\nHaving just been with the killer whales, he makes this noise when he\nwakes up.\n\n[574] His wife\u2019s name: Haida, Yaku\u0142s\u012b\u2032.\n\n[575] See story of \u201cHow Master Carpenter began making a canoe to war\nwith Southeast.\u201d\n\n[576] The noted ancestress of the Eagles (see stories of Stone-ribs and\nDjila\u2032qons) and Creek-woman at the head of a stream flowing into the\nWest Arm of Cumshewa inlet.\n\n[577] Creek-woman at the head of Telel creek, east coast of Graham\nisland. See story of \u201cRaven traveling,\u201d note 36.\n\n[578] In recent years more particularly associated with the smallpox.\n\n[579] See the story of \u201cHow Master Carpenter began making a canoe to\nwar with Southeast.\u201d Tidal-wave owned the tube full of water which\nproduced a wave by being suddenly opened.\n\n[580] In other words, he was wearing one of those composite masks of\nwhich such numbers have been taken from this coast.\n\n[581] Or \u201cSacred-one-standing-and-moving;\u201d see story quoted in note 17.\n\n[582] All ate from one long piece stretched around the entire room.\n\n[583] A kind of berry which I have not identified.\n\n[584] The word used here, tag\u0323\u1d00\u2032nsgia, refers to a certain kind of root.\n\n[585] Fire being the gateway between the material and the spirit world.\n\n[586] I\u2032\u029f\ua71dgas, one of the names of Cape Ball, but applied to many other\nsupernatural beings also.\n\n[587] The proper rendering of this sentence is doubtful, but the sense\nis as here indicated.\n\n[588] Spit point, which closes the southern side of the entrance to\nSkidegate inlet.\n\n[589] According to some Qon\u0101\u2032tc became\nSupernatural-being-looking-landward at the end of his career, but\nothers said most emphatically that it was\nSupernatural-being-at-whose-voice-the-ravens-sit-on-the-sea. Both\nlived, however, in the same neighborhood.\n\n[590] That is, Ne-koon or Rose spit; a long sand spit that runs\nnortheastward from the corner of Graham island between Dixon entrance\nand Hecate strait. It is surrounded by dangerous tide rips and is much\ndreaded by the Indians for natural and supernatural reasons.\n\n[591] An old town site just north of Lawn hill at the northern entrance\nof Skidegate inlet.\n\n[592] Toward Rose spit and toward Skidegate.\n\n[593] That is, the fern women; see the story of\nSacred-one-standing-and-moving, note 18 and accompanying text.\n\n[594] In the neighborhood of Da\u2032x\u0323ua.\n\n[595] A place near the site of New Gold Harbor at the eastern end of\nMaude island, Skidegate inlet.\n\n[596] Selwyn inlet.\n\n[597] Unidentified.\n\n[598] A cape in the inlet.\n\n[599] It belonged to the Sa\u2032ki q\u0113\u2032g\u0323awa-i, the greatest Eagle family at\nNinstints and that of chief Ninstints himself.\n\n[600] My informant added that all of the people drank sea water with\nhim for ten days and repeated everything that he said. Every time he\nspoke he began with the word Ha\u2032gugw\u00e2k. He said to them: \u201cShall I get\nthis?\u201d pulling at something meantime with his teeth and hands. At the\nend of ten days he got it and told the singers that he had pulled it\nashore with his teeth, some of which were broken by the strain. It was\nhis supernatural helper.\n\n[601] The shaman treats this iron just as he would a whale. Compare\nMemoirs Jesup North Pacific Expedition, volume V, part 1, page 139. It\nis said to have been part of some vessel.\n\n[602] Masset inlet was called simply the Inlet as being preeminent and\nthe people there were called Inlet people. At the same time this latter\nexpression was so extended as to cover all the Haida of the northern\ncoast of Graham island; all of those in short who are now known as\nMasset people.\n\n[603] Haida, X\u1d00ld\u0101\u2032\u00f1g\u0323ats, one of the leading Raven families of\nNinstints.\n\n[604] The man appointed to go with him.\n\n[605] Raven\u2019s son; see the story of Raven traveling.\n\n[606] Said to be Tsimshian words.\n\n[607] Haida, T\ua71dan\u016b\u2032; but known to the whites as Old Kloo. The \u201cold\u201d is\nused to distinguish it from a place in Cumshewa inlet, where the Kloo\npeople settled for a while before moving on to Skidegate.\n\n[608] See the story of \u201cHow Shining-heavens caused himself to be born.\u201d\n\n[609] At the western end of Louise island. The three towns were\nCumshewa, Skedans, and Old Kloo.\n\n[610] He was a shaman belonging to the Witch people of Cumshewa. There\nwas much sickness at that time, probably the smallpox, but all who\nstayed with him were well. \u201cA rival Tlingit shaman once threw a tree on\nhim, but he was uninjured.\u201d\n\n[611] See above.\n\n[612] Meaning, perhaps, \u201cRocks.\u201d It is an islet north of Hot Spring\nisland.\n\n[613] The word used for \u201cgrandchild\u201d applies to descendants generally,\nand elsewhere this spirit is spoken of as the Moon\u2019s son.\n\n[614] Chief of Skedans. He is talking to the spirit.\n\n[615] The words are in Tsimshian.\n\n[616] This song was Tsimshian, but no words accompanied it.\n\n[617] See preceding story, note 4.\n\n[618] Really he only fell in a faint or a fit.\n\n[619] A shaman among the Land-otter people. The word is evidently\nTlingit.\n\n[620] See story of Raven traveling.\n\n[621] L\u0101\u2032nas- = \u201ctown\u201d or \u201cvillage\u201d: k\ua71d\u012bsq\ua71de-\u016b\u2032 = \u201cupper or smaller\npart of stomach.\u201d This is one of the creatures that were supposed to\nbring wealth to the one who possessed himself of them.\n\n[622] See the story of Big-tail.\n\n[623] The word used is one applied to descendants generally.\n\n[624] See the story of Cloud-watcher.\n\n[625] A good dancer, whose name is probably compounded from d\u012b\u2032l\u1d00, the\nword for Sand-hill crane; see the story of\nHe-who-was-born-from-his-mother\u2019s-side.\n\n[626] This is an attempt to reproduce the sounds used in this song,\nwhich is very likely Tsimshian.\n\n[627] The ruling family at Tc\ua71d\u0101\u2032a\u0142, the principal west coast town.\n\n[628] See the story of A-slender-one-who-was-given-away, note 6.\n\n[629] That is, before the spirit over the town.\n\n[630] It would be interesting if we could trace the word B\u1d00l\u00ea\u2032la to its\norigin, for it was certainly connected in some way with the first\nappearance of white people in northern British Columbia and with the\nfirst efforts of Christian missionaries. B\u012b\u2032n\u012d evidently = Peni, from\nni \u201cmind,\u201d a Carrier Indian, who, immediately after the appearance of\nthe first Catholic missionaries, claimed remarkable supernatural powers\nand started a kind of sporadic cult which spread throughout much of the\nnorthern part of British Columbia. (See Morice, Hist. of the N.\nInterior of Brit. Col., p. 235.) At Masset I discovered that certain\nsongs there had been obtained, or were supposed to have been obtained,\nfrom a Jesuit missionary on the Skeena. The Christian influences\napparent in this story evidently emanated from the same source, as\nB\u1d00l\u00ea\u2032la\u2019s and B\u012b\u2032ni\u2019s songs are all said to have been revealed at a\nplace up the Skeena river at the same time and to have spread from\nthere.\n\n[631] Evidently B\u1d00l\u00ea\u2032la is landing like a white man.\n\n[632] Haida name for the white people.\n\n[633] Supposed to resemble the songs or cries of white people. When\nthey sang the shaman made a motion as if waving his hat, and all\nfollowed suit. This has very much the appearance of an imitation of a\nhearty Yankee or British cheer. The Haida themselves assert that it\nhappened before any whites were seen.\n\n[634] A little lodge or tent of canoe sails.\n\n[635] He is now dressed like a white man.\n\n[636] The story-teller said, \u201clike a bicycle.\u201d\n\n[637] This sentence is obscure, referring to an adventure of which I\nhave no clue.\n\n[638] One of the shamans spoken of in the last story.\n\n[639] Wu\u2032ltc\ua71dixaiya, the moon\u2019s son, thus seems to have been identified\nwith the Christian deity.\n\n[640] A level spot back of the town.\n\n[641] A hill south of Rose spit.\n\n[642] The present Haida name.\n\n[643] Aythya americana, Eyt. So identified by the story-teller himself\nin the museum at Victoria. Haida, qadj\u00ee\u2032\u00f1-g\u0323\u1d00l-g\u0323a\u2032ks\u029fa-i.\n\n[644] Inserted between the layers of cedar bark to be lined for\nroofing.\n\n[645] Of the kind called ski\u00e4\u2032msm; see the story of\nA-slender-one-who-was-given-away, note 1.\n\n[646] Said to be similar to the next piece mentioned.\n\n[647] According to a Masset version Those-born-at-House-point were\ndriven from the town.\n\n[648] One of the villages near Cape Ball.\n\n[649] This was a portent of the destruction of the town mentioned\nbelow.\n\n[650] The words are used for ditches or stream beds running through\nlevel ground, or when some upright object falls over.\n\n[651] People of Masset inlet.\n\n[652] Or rather the place where trees have been burned off.\n\n[653] That is, Cape Ball\u2019s.\n\n[654] Not far south of Rose spit.\n\n[655] Tow is an English spelling of the Haida name Tao. Whether the\nsame or not, it is identical in form with the word which means\n\u201cgrease.\u201d\n\n[656] The Haida expression is \u201cupward,\u201d which means toward the Stikine\ncountry.\n\n[657] See \u201cStory of the Food-giving-town people,\u201d and notes.\n\n[658] At Skotsgai bay, near Skidegate; compare the story of\nSacred-one-standing-and-moving, note 1.\n\n[659] Probably intended in a reverse sense.\n\n[660] He was also called S\u00eens-n\u1d00\u00f1-q\ua71d\u0101\u2032-igiaos, \u201cHe-who-chews-the-days,\u201d\nbecause that was all that he had to live on during his fast and\nwanderings. He belonged to the Seaward-sqo\u0101\u2032\u0142adas; his father to the\nSealion-town people.\n\n[661] Into the woods.\n\n[662] The words for leaf and medicine are identical.\n\n[663] A mountain.\n\n[664] Dj\u016b\u2032tc\ua71d\u00eetga. A song comes into this story somewhere the words of\nwhich were given me by the last survivor of the Seaward-sqo\u0101\u2032\u0142adas.\nThey are as follows: G\u1d00m d\u012b d\u0101 q\u00ea\u2032\u00f1g\u0323\u1d00\u00f1ga, \u201cYou do not see me\u201d [because\nI am too great to be seen]. Probably this was Dj\u016b\u2032tc\ua71d\u00eetga\u2019s song, heard\nbefore or at the time when Gas\u00ee\u2032na-\u1d00\u2032ndju was taken into his house.\n\n[665] This condition was usually supposed to be brought about by the\nsight of a menstruant woman.\n\n[666] The Haida name for this stick was W\u012b\u2032d\u1d00wit, which appears to be a\nduplication of wit, the word for russet-backed thrush.\n\n[667] Compare the story of Sounding-gambling-sticks, notes 7 and 8.\n\n[668] That is, he had Coming-out-ten-times, Sticking-into-the-clouds,\nand his dj\u00eel left. For a further explanation of this game see story of\nSounding-gambling-sticks.\n\n[669] That is, the transparent being did.\n\n[670] The dj\u00eel, which was the one desired, had few or no marks upon it.\n\n[671] And he was a member of the above family, an Eagle family on the\nwest coast.\n\n[672] In this case \u201cbrothers-in-law\u201d is synonymous with the entire\nfamily of his wife.\n\n[673] According to the stories a person who lived entirely upon greasy\nfood came to be afflicted with mental lassitude; see the story of\nA-slender-one-who-was-given-away.\n\n[674] First the western entrance of Skidegate channel (G\u0323a\u2032oia) is\nreferred to, then the channel proper which was called K\ua71d\u0113\u2032dj\u00ees, a word\napplied to the stomach and intestines of an animal or man.\n\n[675] Close to Lawn hill.\n\n[676] These are two rocks near the steamer entrance to Skidegate inlet.\n\n[677] The word used here, I\u2032\u029f\ua71dxagidas, is applied to a house chief and\nis almost synonymous with \u201crich man,\u201d there being no caste limitations\nto prevent one from becoming a house chief.\n\n[678] There were several Haida towns so named. This stood near Hewlett\nbay, on the northwest coast of Moresby island.\n\n[679] Given at length the name means \u201cputting rocks into fire to steam\nfood.\u201d He was chief of the town of Kaisun before the Sealion-town\npeople came there.\n\n[680] By destroying his kelp line he cut off their only source of food\nsupply, and, as a result, the fort was destroyed.\n\n[681] All except one man, who was found there by the Sealion-town\npeople on their arrival, and of whose strange actions and unusual\nabilities many stories were told.\n\n[682] A similar story occurs in my Masset series where the old woman\nwas used as a kind of bugaboo to frighten children. The same was\nprobably the case at Skidegate.\n\n[683] H\u0101\u2032maiya, the Haida word employed here, is one used to indicate\nvery great terror.\n\n[684] This was the usual picnicking place of Kaisun children.\n\n[685] The Haida word, \u00ce\u2032ldjao, used here is said to have a similar\nmeaning to \u201cgentleman\u201d and \u201clady\u201d in English.\n\n[686] Perhaps another playground. The last syllable, q\ua71d\u0113t, means\n\u201cstrait.\u201d\n\n[687] Or, more at length, \u201cthat is probably it.\u201d Haida, \u016adjiga\u2032-i.\n\n[688] That is, he did not lose his senses, as usually happened when one\nwas carried off by a land otter.\n\n[689] A burl cut out of the side of a tree and used as a ball.\n\n[690] Probably a word made up for the occasion.\n\n[691] As all girls were compelled to do at puberty.\n\n[692] Old pieces of cedar bark thrown away while making mats.\n\n[693] Although snow continued to pile up, by rubbing their feather on\nthe house fronts they kept these clear.\n\n[694] This name S\u00eens-k\ua71d\u016b\u2032da is a little uncertain. The being referred\nto may have been identical with Power-of-the-shining-heavens.\n\n[695] A mainland animal, said to resemble a mink.\n\n[696] That is, she thought she did so, but in reality she took out her\ndaughter\u2019s.\n\n[697] I am not quite certain of the correctness of this translation of\nsq\u0113n\u0101\u2032was\u029f\u012ba.\n\n[698] The word indicates a rich man or house chief.\n\n[699] That is, \u201cMerely pretend to eat it.\u201d\n\n[700] Making a noise as if she were killing the frogs.\n\n[701] A town near Metlakahtla prominent in story.\n\n[702] A mountain on the south side of Nass inlet.\n\n[703] This is a passage into Nass river.\n\n[704] Isn\u0113\u2032g\u0323a\u0142 is the name of a mountain.\n\n[705] That is, it was excavated beneath and the earth held back by rows\nof retaining timbers.\n\n[706] Inserted at the instance of my interpreter.\n\n[707] See the story of \u201cRaven traveling,\u201d notes 20 and 21.\n\n[708] So \u0142g\u012b\u2032yutsin was translated to me, though this is not the mouse\nusually spoken of in the stories, which is Keen\u2019s mouse.\n\n[709] Identified by Doctor Newcombe as Putorius haidarum, Preble.\n\n[710] To find a good day for hunting.\n\n[711] The unfaithfulness of a hunter\u2019s wife would cause him to have\npoor luck or even bring about his death. Such was the case also in war.\n\n[712] This word for grouse is a general one. The sooty grouse or \u201cblue\ngrouse,\u201d however, is said to have been called \u0142k\ua71d\u00ee\u2032ng\u0323a sqa\u2032owa-i, \u201cwood\ngrouse.\u201d\n\n[713] Townsend\u2019s Sparrow (Passerella iliaca unalaschcensis, Gmel.).\n\n[714] Perhaps the Red-winged Black Bird (Agelaius ph\u0153niceus, Linn.).\n\n[715] See the story \u201cHow Shining-heavens caused himself to be born.\u201d\n\n[716] This bird was caught like the w\u0101\u2032sg\u0323o, in the story of\nSacred-one-standing-and-moving.\n\n[717] All the spirits in the woods, be they quadrupeds, birds, or the\nspirits of trees, sticks, and stones.\n\n[718] A mountain on the south side of Nass inlet.\n\n[719] That was why he lost.\n\n[720] Brothers-in-law, brothers, and uncles are to be understood as\napplying to large bodies of men who are members of the same or of the\nopposite clan.\n\n[721] See the story of He-who-was-born-from-his-mother\u2019s-side, note 4.\n\n[722] The Western Robin (Merula migratoria propinqua, Ridgw.).\n\n[723] A common metaphor.\n\n[724] Although restoration to life is common enough, restoration to\nyouth is spoken of nowhere else in the stories I have collected.\n\n[725] Tc\ua71da\u2032ogus, the word used here, is identical with \u201cStick Indians\u201d\nof the Chinook jargon and is applied to all interior Indians, such as\nthe Athapascan tribes and the interior Salish. In this case it would\nrefer either to the Athapascans or to the Kitksan of the upper Skeena.\n\n[726] Both parties were so ashamed that no fight resulted and no blood\nmoney was exacted.\n\n[727] But according to W\u012b\u2032nats (see below) he and his mother continued\nto remain in the town. Possibly Jackson would have finished the myth\nlike \u201cHow something pulled a row of eagles into the water\u201d and \u201cStory\nof one who saw an eagle town.\u201d\n\n[728] Old words are used here.\n\n[729] According to Jackson it was this girl\u2019s mother who left it.\n\n[730] Said to be a small mouselike animal always running about on the\nrocks. Children call them s\u029fgu, the usual term for \u201cland otter.\u201d\n\n[731] On this coast the north winds bring clear, cold weather, but\noften high seas, while the southeast wind brings wet weather. Fine\nweather to a Haida\u2019s mind depends not so much on clear skies as on\nsmooth water.\n\n[732] Repeated over and over to a crying baby. The point is in a play\nupon two Haida words.\n\n[733] The word used here, Tc\ua71da\u2032tc\ua71dagusga-i, is the story name of this\nsparrow; the common name is tc\ua71da\u2032tc\ua71da. See the story of\nHe-who-was-born-from-his-mother\u2019s-side, note 5.\n\n[734] The grizzly bear appears in this story because it was a great\nbugaboo to children. To quiet a crying child they said to it: \u201cThe\ngrizzly bear might get after you.\u201d\n\n[735] The meaning of these words, if they have any, is unknown.\n\n[736] These birds always lay their eggs among the salmon-berry bushes\nand the ferns.\n\n[737] The Haida name means literally \u201cStrait-country.\u201d\n\n[738] See \u201cStory of the House-point families,\u201d note 15.\n\n[739] See the above story.\n\n[740] The Haida sentence conveys the idea that they caused themselves\nto grow up for no other purpose than to make this war upon the Tlingit.\n\n[741] A camping place about halfway between Tc\ua71d\u0101\u2032a\u0142 and Kaisun.\n\n[742] A stream 2 miles north of Telel.\n\n[743] Another creek. I do not know the location.\n\n[744] One of the purificatory war regulations was to drink a great deal\nof salt water and then take fresh water after it, when the whole would\nbe ejected. The same thing was done at other times.\n\n[745] That is, they thought that the use of sea water was more in\nconformity with the regulations.\n\n[746] The shaman. Each war party was provided with one.\n\n[747] The war cry raised when rushing upon the enemy, like the Dakota\nA\u00f1h\u0113\u2032.\n\n[748] Because they had not yet met an enemy or taken a slave, and\ntherefore had no right to break the fast regulations.\n\n[749] The Haida word for this place, \u00ce\u2032ngilin, looks as though intended\nfor \u201cEnglish.\u201d The principal Hudson Bay Company post of this district\nwas there.\n\n[750] An Eagle family at Masset. It was formerly regarded as one of low\nrank, but the head of that family is now chief of Masset.\n\n[751] So called from the name of their old town on Skidegate inlet.\nThis is not a family name, the members of this expedition belonging to\nthe G\u00eet\u00ee\u2032ns.\n\n[752] The people of Skidegate, when they had an opportunity, were wont\nto intercept West Coast war parties on their return through the channel\nand take their slaves away from them.\n\n[753] A camping place on Maude island.\n\n[754] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs, and\nUpward,\u201d note 31.\n\n[755] Or people of G\u0323\u1d00\u2032\u00f1xet, a point near Cape St. James. These people\ncomprised the X\u0101\u2032gi-town people, Sand-town people, X\u1d00ld\u0101\u2032\u00f1gats,\nSa\u2032ki-qe\u2032ig\u0323awa-i, G\u0323\u1d00\u2032\u00f1xet\u00adqe\u2032ig\u0323awai, and some minor divisions.\n\n[756] In Haida the third person plural is here used as is often the\ncase where the first person would be used in English.\n\n[757] This name is said to be applied to the Bella Coola by the\nTsimshian. Perhaps the inlet so called included Milbank sound, Seaforth\nchannel, and Dean inlet.\n\n[758] Perhaps this name means \u201cfloating.\u201d\n\n[759] The word seems to mean \u201cprecious\u201d or \u201cvaluable.\u201d\n\n[760] The landing party found itself unable to withdraw without great\ndanger.\n\n[761] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs, and\nUpward,\u201d note 23.\n\n[762] The usual word applied to the east coast of the Queen Charlotte\nislands means \u201cThe coast where canoes can land easily.\u201d\n\n[763] A camping place about 1\u00bd miles from Tc\ua71d\u0101\u2032a\u0142.\n\n[764] Probably means \u201cCanoe-going-about.\u201d\n\n[765] The one who was saved.\n\n[766] A shaman might not touch his hair with his fingers, and in\nconsequence it became long and matted.\n\n[767] The supernatural power that presided over slaughter and made his\npresence known at a time when it was about to take place. See Memoirs\nof the American Museum of Natural History, v, pt. 1, p. 31.\n\n[768] Compare the preceding story.\n\n[769] A being who appeared to persons that were about to be enslaved.\n\n[770] Since his grandmother belonged to one of these families or to a\nclosely related family they let her people alone.\n\n[771] See the story of \u201cA raid on the Tlingit,\u201d notes.\n\n[772] That is, members of her family in the Kaigani country.\n\n[773] A town on the northwest coast of Graham island formerly owned by\nthe Sand-town people and later probably by a branch of the Rear-town\npeople. Richard pronounced the name T\ua71d\u012b\u2032x\u0323\u012b.\n\n[774] The two persons just referred to as having remained at K\ua71di\u016b\u2032st\u1d00.\n\n[775] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs, and\nUpward,\u201d note 31.\n\n[776] A creek on Graham island, running into the channel between it and\nMoresby.\n\n[777] To the souls of those who had been slain.\n\n[778] The Tlingit equivalent of D\u012b\u2032l\u1d00, \u201csand-hill crane\u201d.\n\n[779] An exclamation indicating extreme terror.\n\n[780] The chief at Sitka. He was really named Katlian.\n\n[781] Rocks were filled in between two walls of timber.\n\n[782] That is, the white people; in this case, the Russians.\n\n[783] This must have been a camping place, as I have never heard of a\nregular town that was so called.\n\n[784] A prominent Eagle family among the Kaigani. They were named from\ntheir old town of Tc\ua71d\u0101\u2032a\u0142 on North island. After the emigration to\nAlaska they owned the town of Howkan.\n\n[785] In Haida spoken of as rum (\u201clam\u201d).\n\n[786] His full name was N\u1d00\u00f1-gut-sa\u2032n\u029f\u0323ans tc\u00ee\u2032ng\u0323a,\n\u201cOne-upon-whom-there-is-daylight,\u201d but it is usually given in a\nshortened form as N\u1d00\u00f1-gut-tc\u00ee\u2032ng\u0323a, and, since this is much less\nawkward, I have retained it throughout the story.\n\n[787] See the story of \u201cWars between the Stikine and Sitka Tlingit,\u201d\nnote 5.\n\n[788] A chief, and probably head chief, of the Town-of-Tc\ua71d\u0101\u2032a\u0142 people.\n\n[789] To put his rival, who had not so many, to shame.\n\n[790] See story of the Food-giving-town people, note 3.\n\n[791] See the above story, note 8.\n\n[792] The four subdivisions of the Middle-town people.\n\n[793] Evidently, the respective chiefs. At any rate, Qo\u0142g\u00ee\u2032t was chief\nof the Earth-eaters. His name was also supposed to be that of a shaman\namong the Land-otter people. Far-away (\u029fdj\u00ee\u00f1) is the same name as that\nwhich is applied to the Kwakiutl and their neighbors.\n\n[794] Tallow or grease was put on before the face paintings were\napplied.\n\n[795] So I understand this sentence. It is so abbreviated as to be\nobscure.\n\n[796] The word used here, Laq\ua71dal\u0101\u2032m, is properly applied to the tongue\nof land running out to the modern Indian town.\n\n[797] Meaning the people of all the families of Tc\ua71d\u0101\u2032a\u0142.\n\n[798] See \u201cStory of the Food-giving-town people,\u201d note 27.\n\n[799] The Buffel duck (Charitonetta albeola, Linn\u00e6us).\n\n[800] The head chief at Port Simpson.\n\n[801] The Hudson Bay Company\u2019s stockaded inclosure.\n\n[802] Those who had come to procure blood compensation for Lgi\u00e4x\u2019s\nnephew.\n\n[803] The last camping place before heading for the Queen Charlotte\nislands.\n\n[804] See \u201cStory of the House-point families,\u201d notes.\n\n[805] This was one of the names of the chief of the Seaward-sqo\u0101\u2032\u0142adas.\n\n[806] Given by Professor Boas, from Tsimshian sources, as Gyina\nangy\u012b\u2032ek, \u201cpeople of the mosquito place.\u201d\n\n[807] See \u201cStory of the Food-giving-town people,\u201d note 5.\n\n[808] One of the subdivisions of the G\u00eet\u00ee\u2032ns of Skidegate. So called\nfrom a house that they once owned which the chief did not have property\nenough to replace until it rotted very badly. There were several of\nthese people at Masset.\n\n[809] A long island south of Port Simpson.\n\n[810] That is, the white people.\n\n[811] These were the Sk\u00eetg\u0323a\u2032oqao, the Middle-g\u00eet\u00ee\u2032ns, the G\u00eet\u00ee\u2032ns of\nYa\u2032gun river, the Inlet-rear-town people (G\u0323ao-s\u029f\ua71dan-lnaga\u2032-i), and the\nPoint-town people.\n\n[812] In Metlakahtla harbor.\n\n[813] A creek into which very many sockeye salmon run.\n\n[814] Written by the whites Kasaan, the northernmost Haida town,\nsituate on the east coast of Prince of Wales island.\n\n[815] See \u201cStory of the Food-giving-town people,\u201d note 4.\n\n[816] A narrow passage near the entrance of Nass inlet.\n\n[817] An important subdivision of the St\u1d00\u2032stas family living at this\ntime mainly at G\u1d00sa\u2032n.\n\n[818] The largest Haida town in Alaska, owned by the Town-of-Tc\ua71d\u0101\u2032a\u0142\npeople.\n\n[819] See the preceding story, note 2.\n\n[820] A Raven family of considerable importance which formerly lived\nbetween Rennell sound and Hippa island. They afterward moved to\nTc\ua71d\u0101\u2032a\u0142, and from there into Skidegate.\n\n[821] A Raven family at Masset. Formerly they lived near Hippa island.\n\n[822] One of the chief Haida towns in ancient times. It stood on the\nnorth coast of Graham island, opposite North island, and was owned by\nthe St\u1d00\u2032stas, an Eagle family of great importance. The name is thought\nto signify \u201cwhere the trail comes out.\u201d\n\n[823] The principal town on the west coast of Graham island. It stood\njust south of Port Lewis and was owned by the West-coast-rear-town\npeople. The name is thought to mean \u201cslaughter village.\u201d\n\n[824] An Eagle family that is supposed to be a branch of the\nTc\u0113ts-g\u00eet\u1d00na\u2032-i. Their town was, as stated, Q\u1d00\u00f1, which has a beautiful\nsituation and a fine harbor just inside the mouth of Naden harbor.\n\n[825] The circumstances of his death are not related.\n\n[826] See the story of \u201cA raid on the Tlingit,\u201d note 14.\n\n[827] See the notes to the above story.\n\n[828] The Masset people did not mention any family under this name, but\nthe Sagui\u2032\u00adg\u00eet\u1d00na\u2032-i (Up-inlet-g\u00eet\u00ee\u2032ns) are probably intended. They\nonce had a town at the mouth of Yagun river.\n\n[829] More often \u201care troubled about\u201d is expressed by the word\ngutx\u00eesg\u0323al\u1d00\u2032\u00f1g\u0323an, different from that used here, which is \u00f1aigu\u2032lg\u1d00n.\n\n[830] The speaker affects not to have known that the town in which he\nhas been fighting is that belonging to his father\u2019s people. He goes up\ninto the forest by the war trail\u2014that is, fighting\u2014and comes out upon\nthe feather trail\u2014that is, in peace.\n\n[831] When peace was made one man from each side was generally taken up\nand borne around upon the shoulders of his opponents. He was called the\n\u201cdeer.\u201d The order seems to have been somewhat different in this case,\ntwo men being taken from only one side. It was evidently considered\nthat only that family had a grievance.\n\n[832] A synonym for Ya\u2032gun-g\u00eet\u1d00na\u2032-i.\n\n[833] The bargaining is broken off at this point by the coming of the\nMiddle-g\u00eet\u00ee\u2032ns, and is resumed later when the Cod-people gave six\nslaves.\n\n[834] It will be remembered that the trouble was started by a man of\nthe Middle-g\u00eet\u00ee\u2032ns shooting one of the Cod-people in the arm.\n\n[835] The G\u00eet\u00ee\u2032ns of Masset, as the name might imply, seems to have\nbeen the largest Eagle family. There were two principal divisions of\nthis\u2014the Mam\u1d00n-river-g\u00eet\u00ee\u2032ns and the River-Sqadj\u00ee\u2032ns-g\u00eet\u00ee\u2032ns, named\nfrom streams flowing into the head of Masset inlet, on which they\ncamped.\n\n[836] Or Eggs-of-Sk\u00ee\u2032tg\u0323ao. This was the leading Raven family in Masset,\nand formerly they owned that town.\n\n[837] He and his friends, the Eagles, assigned work to the opposite\nclan, the Ravens. A man\u2019s opposites always took care of his funeral.\n\n[838] A stream, still so named in the charts, which flows into the\nupper expansion of Masset inlet from the west.\n\n[839] The companion of the man who had been shot, or possibly the man\nhimself had merely been injured.\n\n[840] Descent being counted through the mother, sons were bound to\ntheir mothers by closer social ties than were husbands to wives.\n\n[841] Wives being of the opposite clan, other families would have been\ndragged into the struggle had any of the women been struck. To avoid\nthis their canoes followed at some distance.\n\n[842] The native name for most of what now constitutes the town of\nMasset.\n\n[843] This was on the opposite side of Masset inlet, farther down. Many\nof the house frames are still standing.\n\n[844] He is said, however, although covered with wounds, to have been\npreserved from death by a medicine which he had gone on purpose to\ntest.\n\n[845] The smallpox.\n\n[846] See \u201cStory of the Food-giving-town people,\u201d note 5.\n\n[847] Means something like \u201cseeing property.\u201d\n\n[848] Rose spit.\n\n[849] See the story of Gunanas\u00ee\u2032mg\u00eet, note 5.\n\n[850] At the mouth of \u0141i\u2032el\u1d00\u00f1 river, the Hi-ellen of the charts, and\nclose to Tow hill.\n\n[851] Many of the chiefs had houses, concealed in the woods in various\nplaces, in which to cache their valuables.\n\n[852] Or Lak-ungida (Dorsey in American Antiquarian, volume 19, 1897,\npage 279). According to the same authority this was once a large town,\nbut the population is now not over 50.\n\n[853] They were so called from their situation in Masset inlet with\nrelation to most of the other families. Tradition says that they\nformerly constituted one family with the Seaward-g\u00eet\u00ee\u2032ns of Skidegate\nwhen the two were on the east coast of Graham island. In comparatively\nmodern times they settled in and owned the town of Q\ua71day\u0101\u2032\u00f1, just above\nMasset. See also the story of \u201cFights between the Tsimshian and Haida\nand among the northern Haida,\u201d note 33.\n\n[854] Lying just above Masset on the same side of the inlet. The\nUp-inlet-g\u00eet\u00ee\u2032ns settled this town first, but afterward the Point-town\npeople joined them and occupied half of it.\n\n[855] The coast referred to is that between Masset inlet and Virago\nsound. The Rocky-coast-g\u00eet\u00ee\u2032ns must be the four related families called\nW\u012b\u2032dja g\u00eet\u00eena\u2032-i, Tc\u0113ts\u00adg\u00eet\u00eena\u2032-i, T\ua71d\u014d\u2032\u0142k\ua71da g\u00eet\u00eena\u2032-i and Dj\u016bs xad\u0113\u2032.\n\n[856] On account of the crest he was wearing. This belongs to the Raven\nside among the Haida, and was worn by the Point-town people.\n\n[857] Head chief at Port Simpson.\n\n[858] I can not identify this name in other lists of Tsimshian\nfamilies.\n\n[859] He would come home only in his own canoe; they therefore went\naway and made one for him.\n\n[860] A cape on the Kaigani coast.\n\n[861] Another name for the Middle-g\u00eet\u00ee\u2032ns; see the notes to \u201cA raid on\nthe Tlingit.\u201d\n\n[862] An Eagle family among the Kaigani. Before the emigration they\nowned much of the northwest coast of Graham island. Afterward some of\nthem intermarried with the Tlingit of Sitka and the Tongas.\n\n[863] Chief of the Middle-g\u00eet\u00ee\u2032ns; see the second story back.\n\n[864] The word means \u201cnobleman.\u201d\n\n[865] He broke the peace several times in this way.\n\n[866] Haida, lam (i.e., \u201crum\u201d).\n\n[867] This story is told in many other connections.\n\n[868] See the story of Sacred-one-standing-and-moving, note 31.\n\n[869] See the story of Supernatural-being-who-went-naked, note 25.\n\n[870] Probably the Gyitwulgya\u2032ts of Boas.\n\n[871] Near the upper end of Skidegate inlet.\n\n[872] By attacking the Tsimshian they had brought the latter against\nother families. So the latter collected damages from them.\n\n[873] See \u201cStory of the Food-giving-town people,\u201d note 27.\n\n[874] See the story of \u201cWar between the West Coast Haida and the\nTlingit,\u201d note 1.\n\n[875] Said elsewhere to have been part of the Pebble-town-g\u00eet\u00ee\u2032ns.\n\n[876] See \u201cStory of the House-point families,\u201d notes.\n\n[877] The name used would cover the Kwakiutl, giving that term its\nbroadest application, the Bella Coola, the coast Salish, and the\nNootka.\n\n[878] The Ninstints branch of this family; see \u201cStory of the\nFood-giving-town people,\u201d note 4.\n\n[879] Selwyn inlet.\n\n[880] One of Those-born-at-Skedans.\n\n[881] The person who acted in this capacity defended the lower part of\na warrior\u2019s person, which was not so well protected by the native armor\nas the upper part. He answered somewhat to the Oriental \u201carmor-bearer.\u201d\n\n[882] See the story of Cloud-watcher, notes. They were always allied\nwith Those-born-at-Skedans.\n\n[883] One of the greatest names of the chief of Kloo.\n\n[884] The beaver was a valued crest belonging to this family, and,\nalthough their opponents, being Ravens, could not wear it, the capture\nof an object upon which it was figured disturbed in a measure their\nright to the crest.\n\n[885] Tsimshian words.\n\n[886] Dana inlet.\n\n[887] The word s\u00ee\u2032\u00f1x\u0323i (\u201cevening\u201d) was often used as a synonym for\n\u201cgrief.\u201d\n\n[888] On an islet between Dog island and Lyell island.\n\n[889] Niece of the town chief. Sqaan-q\ua71dai\u2032as (\u201cThe-elder-sqaan\u201d) was\nthe highest name for a woman among Those-born-at-Skedans.\n\n[890] Nephews of the town chief at Skedans, and the ones who stood next\nin succession to his position.\n\n[891] Conciliatory expressions.\n\n[892] Chief of the Pebble-town people.\n\n[893] Chief of the Slaves.\n\n[894] The name of the common type of Haida canoe used in old times.\n\n[895] This stood on Moresby island opposite Hot Spring island.\n\n[896] It is quite possible that an earthquake occurred at this time,\nthe cause of which Sg\u0323ag\u1d00\u2032\u00f1o attributed to himself.\n\n[897] Probably an island.\n\n[898] Always-ready was continually making disturbance.\n\n[899] The word also means an indeterminate person and may be rendered\n\u201cSo-and-so.\u201d\n\n[900] He does not wish even the ground to see him in such a plight.\n\n[901] Another name for Songs-of-victory town. Sq\u0101m is said to be the\nname for a woman\u2019s needlecase.\n\n[902] Or Ga\u2032-ig\u1d00n point.\n\n[903] Ramsey island.\n\n[904] Fresh water or a fresh-water stream is called g\u0323\u1d00n\u029f.\n\n[905] Most persons who died by violence were supposed to go to T\u0101\u2032xet\u2019s\nhouse, which was suspended from the sky.\n\n[906] This was probably done out of respect, for the bodies of slaves\nwere usually thrown into the sea. The word translated liver is q\ua71d\u0101\u2032dj\u00ee.\n\n[907] This refers to the earthquake and likens Sg\u0323ag\u1d00\u2032\u00f1o to his\ngrandfather Raven, who belonged to the same clan. One name assumed by\nthe head chiefs of this family was N\u1d00\u00f1k\u00ee\u2032ls\u029fas, which was also one of\nthe names of Raven.\n\n[908] Situate on an islet off the north shore of Tan-oo island, about\nmidway between its east and west ends.\n\n[909] Chief of Kloo; see \u201cFight between Those-born-at-Q\u0101\u2032gials and\nThose-born-at-Skedans,\u201d note 5.\n\n[910] A Ninstints family; see \u201cStory of the Food-giving-town people,\u201d\nnote 4.\n\n[911] See \u201cFight at the Town of Da\u2032x\u0323ua,\u201d note 2.\n\n[912] See the story of Cloud-watcher, notes.\n\n[913] One of the most prominent women among Those-born-at-Skedans; see\n\u201cFight between Those-born-at-Q\u0101\u2032gials and Those-born-at-Skedans,\u201d note\n11.\n\n[914] See \u201cSacred-one-standing-and-moving, Stone-ribs, and Upward,\u201d\nnote 31.\n\n[915] Intimating that she was too great for anything to have happened\nto her without something being heard about it.\n\n[916] Taunting him with having suffered his sister to be whipped\nunavenged.\n\n[917] Blood having been drawn from the chief, they would suffer for it\nin any case.\n\n[918] Or the G\u0323\u1d00\u2032\u00f1xet-g\u00eet\u00eena\u2032-i, a prominent Eagle family among the\nNinstints people.\n\n[919] He was about to trade the skins he had just won for European\ncommodities.\n\n[920] In earlier times this was the site of a town belonging to the\nX\u0101\u2032gi-l\u0101\u2032nas.\n\n[921] At Masset the following explanation of this name was given: A man\ndesiring to become wealthy once ate a common plant called xat-g\u012b\u2032na\n(i.e., \u201ccommon xat\u201d) mistaking it for the true xat, which is supposed\nto be a powerful property medicine. Nevertheless he became wealthy and\nassumed the name Gin\u1d00\u2032skilas, a contraction of Xat-gin\u1d00\u2032skilas\n(\u201cWealthy-by-means-of-common-xat\u201d), in commemoration of the fact. This\nGin\u1d00\u2032skilas succeeded South-east as town chief of Kloo.\n\n[922] They now live in the same town and form parts of the same\nhousehold.\n\n[923] That is, his means of carrying on war had been destroyed.\n\n[924] The hides of some mainland animals.\n\n[925] A song supposed to prevent pursuers from overtaking one.\n\n[926] The worst insult that could be offered.\n\n[927] Haida, Q\ua71d\u014d\u2032na; see \u201cSacred-one-standing-and-moving, Stone-ribs,\nand Upward,\u201d note 35.\n\n[928] A Tlingit name, like many of the names used by Haida shamans.\n\n[929] This one was erected at Skedans, where a part of\nThose-born-at-Skedans always lived.\n\n[930] Commonly called Ninstints from the name of its chief.\n\n[931] Chief of the Sand-town people of Ninstints.\n\n[932] This is the name of a reef opposite Ninstints which is supposed\nto have been the very first land to appear above the primeval waters.\n\n[933] Because he was a family chief, and his death paid for that of\ntheir own family chief.\n\n[934] Either on the island of X\u0101\u2032gi, referred to above, or on the\nmainland opposite.\n\n[935] See \u201cThe story of him through whom \u0141\u1d00\u2032gua spoke,\u201d note 5. They\nwere considered a part of X\u0101\u2032gi l\u0101\u2032nas.\n\n[936] On a small inlet east of Huston inlet. G\u0323a\u2032-idi is the name of a\nfish said to resemble a smelt somewhat. This town was owned by the\nSand-town people.\n\n[937] Chief of the X\u0101\u2032gi-town people. The word was one used when\ndetaching certain bivalves from the rocks. If these were taken by\nsurprise this could be done with ease.\n\n[938] That is, G\u0323a\u2032-idi.\n\n[939] Near one end of X\u0101\u2032gi.\n\n[940] The word they coined for the occasion, giving to it this\napplication in order to deceive their enemies.\n\n[941] Or \u201cBad town.\u201d It is said to have been owned by the Sa\u2032ki\nq\u0113\u2032g\u0323awa-i; see \u201cThe story of him through whom \u0141\u1d00\u2032gua spoke,\u201d note 1.\n\n[942] The word means a piece of fish not kept for drying.\n\n[943] Another name for Those-born-at-Q\u0101\u2032gials, the great Raven family\nof Skedans.\n\n[944] Town chief of Skidegate. When I was at Skidegate the remnants of\nhis grave box and of the Chilkat blanket that was wound around his body\nwere still to be seen.\n\n[945] An island.\n\n[946] See \u201cStory of the Food-giving-town people,\u201d note 4.\n\n[947] See \u201cStory of him through whom \u0141\u1d00\u2032gua spoke,\u201d note 1. These\nfamilies came out to relieve the Sand-town people. Unlike the latter\nthey are both Eagle.\n\n[948] The chief was fasting for property and success, and his fast was\ncalled \u201cnight-picks-up-the-village.\u201d He probably took internal medicine\nat the same time.\n\n[949] Probably thinking that their chief had been killed.\n\n[950] Sometimes a made-up word so tickled the fancy of the people that\na whole town would take it up and repeat it upon all occasions.\n\n[951] Chief of the Skidegate-town people; see note 17. This episode\npreludes the main narrative because it was regarded a great thing to\nkill a chief.\n\n[952] Referring to the chief\u2019s lack of watchfulness.\n\n[953] See \u201cStory of Those-born-at-Skedans,\u201d note 8.\n\n[954] A salmon creek.\n\n[955] She taunts them by referring to the Skidegate people whom the\nmembers of her own family had killed.\n\n[956] Those who had killed the man.\n\n[957] See \u201cWar between the people of Kloo and the people of Ninstints,\u201d\nnote 14.\n\n[958] Probably means \u201cmentioned\u201d or \u201ctalked of.\u201d\n\n[959] Either to be understood in a contrary sense or, more probably,\nindicating that she belonged to too high a family to be injured with\nimpunity.\n\n[960] All this is explained in the story of\n\u201cSacred-one-standing-and-moving, Stone-ribs, and Upward.\u201d\n\n[961] \u201cHair-seal-low-tide,\u201d meaning the town where there are plenty of\nhair seal visible at low tide. It was formerly a town of the\nX\u0101\u2032gi-l\u0101\u2032nas, but lay on the extreme border of Ninstints territory, on\nLyell island, near the northern end of Darwin sound.\n\n[962] The Skidegate chief; see the preceding story.\n\n[963] Each family had its own list of canoe names.\n\n[964] Perhaps this should be K\ua71d\u0113\u2032dja-i, \u201centrails.\u201d\n\n[965] The predominant Eagle family at Skidegate.\n\n[966] A leading Raven family in Skidegate inlet, one which formerly\nowned the town itself. After losing this to the G\u00eet\u00ee\u2032ns they moved up\nthe inlet to Lina island, where they had a noted village called\nDrum-town.\n\n[967] See \u201cStory of Those-born-at-Skedans,\u201d note 19.\n\n[968] After the man had been shot he would finish the job.\n\n[969] Battles in armor often lasted for a long time without material\ninjury to either side.\n\n[970] This paragraph is a difficult one, but I understand it is as\nfollows: The spirit of the uncle Gwai\u2032\u00ees, about to be reborn through\nFlood-tide-woman, calls out. Just at that time she comes to where the\nwoman that Gwai\u2032\u00ees formerly loved is lying, and the latter, recognizing\nthe voice, supposes it is indeed he. She speaks to him and is answered\nagain.\n\n[971] \u201cAbove-the-edges fort,\u201d on Alder island, north of Burnaby island.\n\n[972] A part of Those-born-at-Q\u0101\u2032gials who received their distinctive\nname from the fact that they originally lived on the outer point of the\ntongue of land on which Skedans was built.\n\n[973] One of the Skidegate chiefs. The name means \u201cnobleman.\u201d\n\n[974] Signals were often given by means of columns of smoke. A\ndiscontinuous pillar of smoke was a signal for help.\n\n[975] On the eastern coast of Lyell island.\n\n[976] A plant. The same word is used for yew and for bow.\n\n[977] On an islet northwest of Murchison island.\n\n[978] Welcome point.\n\n[979] A Haida town on the north side of Cumshewa inlet, near its\nentrance. It was owned by the Witch people.\n\n[980] Compare \u201cWar between the Pebble-town people and the Slaves,\u201d note\n9.\n\n[981] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs, and\nUpward,\u201d note 35.\n\n[982] Or Old Kloo, on the eastern end of Tan-oo island.\n\n[983] Chief of Sea-grass town. The whites\u2019 name for this place, Kloo,\nis a corruption of his own name, Xeu.\n\n[984] A fort of the Kitkatla people.\n\n[985] The one who appears in \u201cWar between the people of Kloo and the\npeople of Ninstints.\u201d\n\n[986] Situated at the northeast angle of Lyell island.\n\n[987] Chief of Kitkatla.\n\n[988] Referring to his storehouses; see \u201cWars with the Niska and\nTsimshian and conflicts between Haida families,\u201d note 6.\n\n[989] See the preceding story, note 26. The house that South-east built\nat that time was so large that he named each half of it separately. The\nhouse pole was covered with abalone shells.\n\n[990] See \u201cWar between the people of Kloo and the people of Ninstints,\u201d\nnote 14.\n\n[991] See the preceding story.\n\n[992] See note 1 and the preceding story, note 33.\n\n[993] A house was sometimes so named because it had a very deep house\nhole, making it dark inside.\n\n[994] See \u201cFight at the town of Da\u2032x\u0323ua,\u201d note 2.\n\n[995] It is curious that this was the very family to which the town\nchief of Kloo himself belonged. The section living at Skedans comes to\nmake war upon the chief of the one living at Kloo.\n\n[996] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs, and\nUpward,\u201d note 35.\n\n[997] See the story of Moldy-forehead, note 2.\n\n[998] See \u201cStory of Those-born-at-Skedans,\u201d note 19.\n\n[999] Also one of the names of the chief of the Seaward-sqo\u0101\u2032\u0142adas.\n\n[1000] Because he did not think that Q\u0101\u2032-idj\u00eet had honored his sister\nenough.\n\n[1001] Haida, \u201cshort gun.\u201d\n\n[1002] A shaman, who was also chief of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o. This\nwas the name of his supernatural helper.\n\n[1003] This house was probably named after the original one which gave\nits name to the ruling branch of the G\u00eet\u00ee\u2032ns of Skidegate.\n\n[1004] The usual name given to Skincuttle inlet. Skincuttle is said to\nbe a corruption of the Haida sq\ua71d\u00ean-g\u0323at\u0142 (\u201cSea-gull-went-up\u201d), a name\nused by some of the Skidegate people.\n\n[1005] A peace offering sent over as a sign that they would make proper\nreparation for the death of the chief.\n\n[1006] Another chief of Those-born-at-Q\ua71d\u0101\u2032d\u1d00sg\u0323o, of the same name as\nthe one who was killed.\n\n[1007] The northernmost tribe of the Wakashan stock; called by whites\nKitamat.\n\n[1008] A man of Those-born-at-Skedans. The chief of Ninstints was also\nso called; in fact, that is the meaning of the word Ninstints.\n\n[1009] Hot Spring island.\n\n[1010] This was near Hot Spring island.\n\n[1011] The placing of chiefs at potlatches and feasts was regulated in\naccordance with their wealth, the richer sitting nearer the inside\nhouse pole, in the back part of the house.\n\n[1012] See \u201cWars between the Peoples of Skidegate and Kloo,\u201d note 26.\n\n[1013] A place where the Kloo people were in the habit of camping\nbefore starting on a war expedition.\n\n[1014] See preceding story, note 25.\n\n[1015] See the story of \u201cSacred-one-standing-and-moving, Stone-ribs,\nand Upward,\u201d note 35.\n\n[1016] Port Simpson; see \u201cA raid on the Tlingit,\u201d note 13.\n\n[1017] Given in the story of \u201cFights between the Tsimshian and Haida\nand among Northern Haida.\u201d\n\n[1018] See notes to the story of Cloud-watcher.\n\n[1019] The word used here, Tc\u00eem\u1d00sk\u00ee\u2032n, is less common than K\u00ee\u2032lgat.\n\n[1020] See notes to \u201cStory of the Food-giving-town people.\u201d\n\n[1021] See notes to \u201cFight at the town of Da\u2032x\u0323ua.\u201d\n\n[1022] See \u201cThe one abandoned for eating the flipper of a hair seal,\u201d\nnote 1.\n\n[1023] One of the great Tsimshian chiefs.\n\n[1024] See \u201cStory of the House-point families\u201d and note 15 under it.\n\n[1025] Cape Ball. High-point town stood just north of Cape Ball.\n\n[1026] Mature particularly old men were generally known by the names of\ntheir children, as in \u201cStory of the shaman, G\u0323\u1d00\u2032ndox\u2019s-father.\u201d\n\n[1027] Or \u201cPort Simpson house,\u201d the inside house posts being carved to\nresemble white people.\n\n[1028] Chief of Kloo.\n\n[1029] Given in previous stories. It was thought so much of that it was\nonly used upon very special occasions, of which my informant remembered\nfive.\n\n[1030] He was so happy over his success.\n\n[1031] Bonila island.\n\n[1032] A name of Dj\u0113\u2032basa.\n\n[1033] So my interpreter translated the word. It was probably the\nseason when berries were gathered and roots and potatoes dug.\n\n[1034] This was the name of the chief of the Sand-town people, a Raven\nfamily at Ninstints. It means \u201cdressed-up.\u201d\n\n[1035] See the story of \u201cRaven traveling,\u201d note 9.\n\n[1036] Cant word, meaning \u201cto give.\u201d\n\n[1037] A house belonging to the Q\u0101\u2032gials qe\u2032ig\u0323awa-i. The name probably\nmeans \u201cmother of houses,\u201d referring to its size.\n\n[1038] See \u201cWars between the peoples of Skidegate and Kloo,\u201d note 14.\n\n[1039] Chief or nephew of the chief at Skedans.\n\n[1040] The word for house here, d\u0101, is properly applied to the\nretaining timbers used to hold back the earth in houses having an\nexcavation beneath them.\n\n[1041] This biting only produced a very slight wound. In later times, a\nchief\u2019s son having died of blood poisoning, it was made still milder.\n\n[1042] This eating was a pretense.\n\n[1043] One of the islands outside Skedans.\n\n[1044] Because the novices, or the beings inspiring them, were violent,\nand the people feared them.\n\n[1045] Payment of k\ua71da\u2032da, remuneration for having enslaved a person,\nwas accompanied by dancing; payment of wa\u0142, remuneration for having\nkilled or wounded a person, was not.\n\n[1046] Kloo.\n\n[1047] Used in its general sense, this word answers most nearly to the\nHaida \u029fdj\u00ee\u00f1 x\u0101\u2032id\u1d00g\u0323a-i, although the latter is even more comprehensive.\n\n[1048] The word for Eagle people used here is the usual Tsimshian word\nfor the Eagle clan and is given by them to the Haida of Kloo, who are\nfor the most part Eagles.\n\n[1049] Probably a Tlingit word.\n\n[1050] Chief of Kloo.\n\n[1051] The Silver islands.\n\n[1052] Hot Spring island.\n\n[1053] Ramsey island.\n\n[1054] See \u201cA Raid on the Tlingit,\u201d note 11.\n\n[1055] See \u201cWars between the people of Ninstints and the people of\nSkidegate,\u201d note 2.\n\n[1056] I was told that this was done to enable the soul to go to\nT\u0101xet\u2019s house; see story of the Food-giving-town people, note 25.\n\n[1057] Meaning that there was a great palaver.\n\n[1058] See the story of Cloud-watcher, notes.\n\n[1059] One of the leading Bellabella chiefs.\n\n[1060] Said to be the native name for the inlet on which these\nBellabella lived.\n\n[1061] A Tsimshian town, also the Tsimshian part of the population of\nPorcher and the neighboring islands. They lived always on terms of\nfriendship with the Raven people of Skedans.\n\n[1062] While the men were at war their wives observed certain\nregulations of a symbolic nature, supposed to assist the warriors. Many\nslept in one house, with their heads lying in the direction that the\nwarriors had taken, and, when the war party was supposed to have\nstarted back, they all slept with their heads turned in the opposite\ndirection.\n\n[1063] Referred to in the preceding story, note 18.\n\n[1064] See the story of Cloud-watcher.\n\n[1065] After the contest was over the various families struggled to see\nwho should carry away the most slaves.\n\n[1066] See \u201cStory of Those-born-at-Skedans,\u201d note 19.\n\n[1067] On an islet off the north shore of Tan-oo island. This was the\nsecond time it was occupied. The first time was when South-east was\nchief. On this occasion it was renamed Lai\u029faik\ua71dia\u2032-i, after the\nBellabella fort.\n\n[1068] See \u201cWars between the peoples of Skidegate and Kloo,\u201d note 5.\n\n[1069] Name of a chief of the Point-town people. The escape of these\nslaves prevented the Kloo people from recovering some of their own\nfriends who had been taken to Masset, whereupon they became angry and\ntook away two slaves from this chief.\n\n[1070] Daughter of one of the Kloo chiefs, captured in the previous\nBellabella raid.\n\n[1071] Probably fearing treachery.\n\n[1072] The words imply that it was such as a man of low family might\nuse, and was consequently of little value.\n\n[1073] Sti\u016b means \u201csea eggs.\u201d\n\n[1074] Exchanging hostages.\n\n[1075] Because they were not provided with anything that could match\nthe eagle.\n\n[1076] I have recorded these words as well as I could, thinking that\nthey might be identified at some future time.\n\n[1077] Stealing the mats of the visitors. When visitors arrived the\ntownspeople often had sport with their property in taking it up,\nbreaking open the bundles, and playing pranks with it generally.\n\n[1078] See notes to \u201cStory of Those-born-at-Skedans.\u201d\n\n[1079] See notes to the story of Cloud-watcher.\n\n[1080] See \u201cStory of Those-born-at-Skedans,\u201d note 19.\n\n[1081] Perhaps Aristazable island.\n\n[1082] The Tsimshian word for Eagle, Laxsk\u012b\u2032yek, is here employed.\n\n[1083] This was a striking violation of the war taboos.\n\n[1084] This sentence is a little obscure.\n\n[1085] See \u201cA raid on the Tlingit,\u201d note 8.\n\n[1086] The one whose deeds are narrated in a previous story.\n\n[1087] The people did not know what he meant by this.\n\n[1088] See \u201cThe story of him through whom \u0141\u1d00\u2032gua spoke.\u201d\n\n[1089] The woman who also appears in the previous story.\n\n[1090] See \u201cA raid on the Tlingit,\u201d note 11.\n\n[1091] This appears to mean that the other attacking party joined that\nto which my informant belonged.\n\n[1092] She being acquainted with their language.\n\n[1093] See the preceding story.\n\n[1094] Perhaps the father of the Skidegate chief of this name.\n\n[1095] The descent was so arduous.\n\n[1096] The Kloo chief\u2019s canoe.\n\n[1097] The one who related to me \u201cStory of Those-born-at-Skedans\u201d and\nthe six great Skedans stories from \u201cRaven traveling\u201d to\nHe-who-was-born-from-his-mother\u2019s-side inclusive. Owing to his conduct\nat this time he claimed to be numbered among the \u201cbrave men.\u201d I esteem\nit fortunate that this old man\u2019s life was preserved.\n\n[1098] Chief of Kloo.\n\n[1099] See the story of \u201cCanoe people who wear headdresses,\u201d notes.\n\n[1100] See \u201cFights between the Tsimshian and Haida and among the\nnorthern Haida,\u201d note 25.\n\n[1101] The word sta is used, he being of the opposite clan.\n\n[1102] Said by a man of one clan to a man of another and equivalent to\n\u201cLet me have a part of it.\u201d","title":"Haida texts and myths : $b Skidegate dialect","tradition":"myth-cosmogony","translated_text":null,"word_count":206266}